Archive for the ‘Preparation’ Category

As we enter the New Year, I thought it a good time to stay grounded as to the current situation in the Church and the world. And as always, when dealing with prophecies, keep in mind what the Church teaches about contemporary prophecies.

from Novus Ordo Watch

In all the frightening confusion, difficulties, and distress we have to endure in the face of the eclipse of the holy Catholic Church by the Modernist Vatican II Sect, it is good to call to mind now and again that what has happened since the death of Pope Pius XII in 1958 is something that has, in one way or another, been predicted and foretold in Holy Scripture, Sacred Tradition, and approved private revelations.

The following list consists of links to posts and pages on this web site that mention, directly or indirectly, various predictions of the ecclesiastical catastrophe that has befallen the Catholic world since Vatican II, or that prescribe remedies to certain evils which, if not applied, will lead to precisely the sort of situation we find ourselves in at this time. We must remember that this terrible affliction for Holy Mother Church was foreknown and preordained by God from all eternity. Just as Our Lord’s Sacred Passion was not a defeat of His Mission but its very essence, so this “Mystical” Passion of the Church is likewise part of the divine plan. Let us remain faithful, then, to the true Church as to the true Messiah, who will restore His Mystical Body no less miraculously than He restored His own Body at the Resurrection.

What will make the Antichrist so Deceptive?

November 26th, 2019 by Vigilo

from Novus Ordo Watch

Although the person of the Antichrist is perhaps not yet in our world, it is clear that the mystery of iniquity that will culminate in his arrival has been at work ever since the fall of Lucifer, and has never been more active than in our own day.

In his Second Epistle to the Thessalonians, St. Paul the Apostle warned: “For the mystery of iniquity already worketh; only that he who now holdeth, do hold, until he be taken out of the way” (2 Th 2:7). Although this interpretation is not required as a matter of Catholic doctrine, according to the research done into the Church Fathers and subsequent theologians by Cardinal Henry Edward Manning, “he who now holdeth” that will “be taken out of the way” towards the end of time is none other than the Pope — not any particular Pope but the Pope as such.

In other words, the Antichrist movement is being held at bay for an appointed time by the restraining force of the Papacy, just as our Blessed Lord was untouchable and invincible until He decided that He should be overcome for a short while by His enemies as a condition of His ultimate victory: “Therefore doth the Father love me: because I lay down my life, that I may take it again. No man taketh it away from me: but I lay it down of myself, and I have power to lay it down: and I have power to take it up again. This commandment have I received of my Father” (Jn 10:17-18; cf. Jn 7:30).

Holy Mother Church, modeling her Divine Lord in all things, must pass through her own Mystical Passion: “From the outset it should be noted that the society established by the Redeemer of the human race resembles its divine Founder who was persecuted, calumniated and tortured by those very men whom He had undertaken to save” (Pope Pius XII, Encyclical Mystici Corporis, n. 3).

Just as Jesus Christ was persecuted from the very beginning (see Mt 2:13), so His Vicar has always been the object of the devil’s hatred, especially since the inception of the Masonic sects and anti-Catholic secret societies, regarding whose plots against the Church the Popes warned incessantly. It almost stands to reason, therefore, that before the Church can enter into her own glorious triumph, her visible head, Christ’s Vicar, too, must undergo his own apparent defeat. But, as with the One he represents, this will not take place until the appointed time and only because God so wills it.

Hence Pope Pius IX could declare:

Now you know well that the most deadly foes of the Catholic religion have always waged a fierce war, but without success, against this Chair; they are by no means ignorant of the fact that religion itself can never totter and fall while this Chair remains intact, the Chair which rests on the rock which the proud gates of hell cannot overthrow and in which there is the whole and perfect solidity of the Christian religion.

(Pope Pius IX, Encyclical Inter Multiplices, n. 7)

Note well that in this the Church’s Mystical Passion, the Pope is the victim of the persecution and not its chief executor, as the apologists of the false opposition would have you believe.

On May 19, 1861, Fr. Frederick Faber of the Oratory of St. Philip Neri, a convert from Anglicanism, preached a sermon on Holy Mother Church for the Feast of Pentecost. In it he touched upon the deceptions that would accompany the Antichrist and his wicked works, which would be so great as to deceive, if possible, even the elect (see Mt 24:24). Fr. Faber explained what it would be that would render the infernal deceit so powerful and convincing:

We must beware then of dangers from within. We must be upon our guard even against catholic books, periodicals, journals, and pamphlets, however specious they may be. Our Blessed Redeemer said of the false prophets of the last days (St. Matt. xxiv. 24.) that they should “deceive, if possible, even the elect.” Now we must remember, that if all the manifestly good men were on one side, and all the manifestly bad men on the other, there would be no danger of any one, least of all, the elect, being deceived by lying wonders. It is the good men, good once, we must hope good still, who are to do the work of Antichrist, and so sadly to crucify afresh the Lord whom they do more than profess to love. Bear in mind this feature of the last days, that their deceitfulness arises from good men being on the wrong side.

(Rev. Frederick William Faber, Devotion to the Church, 2nd ed. [London: Richardson and Son, 1861], p. 27. Available in hardcopy here.)

This is a most valuable and salutary lesson: We will see “good people” — people who truly love God and mean to work for His glory, people who are quite possibly in the state of sanctifying grace — unwittingly but no less truly do the work of the Antichrist. In one way or another, their words and deeds will serve to attack God’s Kingdom on earth and contribute to the ruin of souls. Despite their noblest of intentions, what they do will objectively help bring about the tyrannical reign of Antichrist and all its spiritual destruction.

This concept is not new. We saw it when the Church was just beginning to be born: “But the author of life you killed, whom God hath raised from the dead, of which we are witnesses. And now, brethren, I know that you did it through ignorance, as did also your rulers” (Acts 3:15,17; cf. Lk 23:34; Jn 16:2).

The lesson to be learned here is that we must not attach ourselves to human beings, no matter how highly we may think of them, because they can (and many will) fail. In other words, there will be no excuse to refuse to abandon one’s theological errors on the grounds that some Novus Ordo cardinal, bishop, priest, or layman holds it who is “such a holy and pious man”. It is with good reason that Sacred Scripture counsels: “It is good to trust in the Lord, rather than to trust in princes” (Ps 117:9); “Put not your trust in princes” (Ps 145:2). The Pope would be the only one a Catholic could always safely attach himself to, since he has the divine guarantees and promises; but of course his absence is precisely the cause of the current darkness.

Oftentimes people will try to brush all the known facts about the current ecclesiastical nightmare aside and say that God “would never allow it to happen” that we should be without a true Pope for decades and that so many should be so greatly deceived. And yet He has told us that He would, and why: “And in all seduction of iniquity to them that perish; because they receive not the love of the truth, that they might be saved. Therefore God shall send them the operation of error, to believe lying: that all may be judged who have not believed the truth, but have consented to iniquity” (2 Thess 2:10-11). Could the phrase operation of error describe anything more fittingly than the Vatican II Sect?

When Simon Peter, shortly before becoming the first Pope, similarly protested that God not let anything evil befall his Lord and Master, Christ rebuked him sharply: “Go behind me, Satan, thou art a scandal unto me: because thou savourest not the things that are of God, but the things that are of men” (Mt 16:23). When it comes to God and divine revelation, we are always dealing with mystery. Whether it be the inner workings of the Most Holy Trinity, the creation of all things from nothing, the miraculous parting of the Red Sea, the Incarnation and Hypostatic Union of God the Son, the Divine Maternity of the Blessed Virgin Mary, the Transfiguration, Transubstantiation, Christ’s Redemptive Sacrifice on the Cross, His holy Ascension, the birth and spread of His Mystical Body the Church, the conversion of St. Paul, we are always dealing with incredible mystery. Why should it be any different for the arrival of the prophesied Antichrist, the end times, and the consummation of the world?

The following links provide further important information pertinent to this topic:

God had told us beforehand about the mess we would be in. As we patiently suffer through the Church’s darkest hour at this time, let us never forget that this eclipse of the Papacy is nothing short of the divine pledge of her future restoration.

from Novus Ordo Watch

We live in the year of our Lord 2019. Although it has been evident for a long time that this world is headed in the wrong direction, certainly the last six years of “Pope” Francis have convinced a great many who consider themselves faithful Catholics that something is terribly amiss, not just in the world but also in the institution they believe to be the Roman Catholic Church. The world is drowning in unbelief, false philosophies, immorality, and hostilities; and the religion practiced and preached in the Vatican is simply no longer the Catholic religion of Pope Pius XII and his predecessors.

However, there is no reason to be discouraged or despair. On the contrary. Judging from the viewpoint of Divine Revelation and prophecy, we could say that “everything is going according to plan” — so to speak. While we must at all times fight for religious truth, good morals, decency, common sense, and true justice, nevertheless we know that this world will at some point in the future be ruled by the Antichrist, not because God positively desires it so, but because He permits it as part of salvation history in order to draw a greater good from it. This has been revealed to us in Holy Scripture by Almighty God Himself (e.g., 2 Thess 2; 1 Jn 2:18; cf. Mt 24).

Although the knowledge that it will and must happen is no excuse to surrender, to sit back and watch it all come about, it is cause to not despair, to not be dismayed, and to understand why all these frightening social and pseudo-ecclesiastical upheavals against God’s law — both natural and revealed — are happening, and why God is permitting them. This, in turn, boosts our trustful and loving surrender to Divine Providence, full of Faith and hope, keeping in mind that even though the times in which we live are evil, nevertheless Almighty God, who is all-knowing, all-good, and all-powerful, has chosen to place us into precisely this time of human history and no other — and He did so because He foreknew that this would be most conducive to our salvation.

Some years ago, True Restoration Media conducted three interviews with Bishop Donald Sanborn, rector of Most Holy Trinity Seminary in Brooksville, Florida, on the history of Christendom, beginning with the Edict of Milan in the fourth century and ending in 1788, the eve of the French Revolution. This journey through the history of Western civilization is so powerful and so informative that we cannot recommend it too highly to anyone who wishes to understand how it is that we have come this far, and what lies ahead.

In the past, the three videos on the history of Christendom were available to the public only through a True Restoration subscription or by purchase. We are excited to announce that Novus Ordo Watch has now sponsored the release of these videos to the entire public — they are now free of charge:

FIRST VIDEO: The History of Christendom from the Edict of Milan to 1274

SECOND VIDEO: The History of Christendom from 1274 to 1648

THIRD VIDEO: The History of Christendom from 1649 to 1788

Listen to Bp. Sanborn as he explains how Christian society as it is willed by God was realized perfectly in the High Middle Ages (13th century), which were the apex, as it were, of Christian civilization, and what has caused its gradual but steady decline ever since. Understand how it all hangs together — how we went from a society imbued with the sacred and the supernatural, in conformity with Catholic teaching, to a Freemasonic-naturalist society in which God has been discarded and man and his “liberty” enthroned in His place. Understand how we got from St. Thomas Aquinas to Martin Luther, why the latter can be called the “father” of the modern world, and how the Protestant Reformation inevitably had to lead to Socialism, Communism, Freemasonry, and Modernism. As the “synthesis of all heresies”, dubbed such by Pope St. Pius X (Encyclical Pascendi, n. 39), Modernism is still with us today and has ushered in the current eclipse of the Catholic Church as part of the “operation of error” warned about by St. Paul the Apostle (2 Thess 2:10).

Bp. Sanborn’s video series on the history of Christendom is eminently educational and quite fascinating. It is not boring! At the end of it you will say, “It all makes sense now. I can see clearly now why we are where we are, how we got here, and where it’s all headed.”

You might wonder why this series on the history of Christendom ends in 1788, and why that which is perhaps the most important part, beginning with the French Revolution of 1789, is not included. The reason is that an interview with His Excellency on that most recent part of Church history was never conducted; however, it is covered in True Restoration‘s audio program The Root of the Rot, of which the first 7 episodes are likewise free:

We must never lose sight of the fact that all the trials we are now undergoing, both in the Church and in society, are not a negation or refutation of the holy Catholic religion, but actually its vindication and reaffirmation, which will ultimately lead to its inevitable, divinely-guaranteed triumph.

Pray much, especially the Holy Rosary, as urged by our Lady of Fatima, and devote yourself to her Immaculate Heart. She will guide us through these difficult and stormy times into which our souls have been placed by Divine Providence.

Everything is going according to plan. It’s time we all understood the plan.

Links to Related Information:

from Novus Ordo Watch

The Anti-Catholic Religion of the Second Vatican Council:

A Book Review of
Vatican II Exposed as Counterfeit Catholicism

On Mar. 6 of this year, we posted an announcement about a brand-new book exposing the history and heresies of the Novus Ordo religion, its false popes, and its other pivotal players. The work is an 809-page tome called Vatican II Exposed as Counterfeit Catholicism and was written by Fathers Francisco and Dominic Radecki, CMRI:

People interested in buying a copy may do so directly from the authors, at this link (Novus Ordo Watch does not make a commission on the sales). Despite initial plans, it is unlikely that Vatican II Exposed as Counterfeit Catholicism will be available through soon, except perhaps in electronic format.

Vatican II Exposed as Counterfeit Catholicism is a mammoth work of sturdy quality!

We are excited to be able to offer now a sizable review of this book, contributed by a reader of this blog who wishes to remain anonymous. The book reviewer presents a mostly-descriptive Overview (Part 1) followed by a Critical Analysis and Conclusion (Part 2) from the perspective of a simple layman who holds no formal qualifications in theology, history, nor journalism. The opinions expressed in the review are those of the reviewer and not necessarily those of Novus Ordo Watch.

Book Review: Vatican II Exposed as Counterfeit Catholicism
by Fr. Francisco Radecki, CMRI and Fr. Dominic Radecki, CMRI.
Copyright 2019, St. Joseph’s Media


PART 1: Overview
The first thing that struck me was the size of this book. It is a huge tome, with 757 pages of text, or 809 pages counting the Bibliography. Each page measures approximately 8 and a half inches by 11 inches. The font used is average in size, and the line spacing is generous which makes this book easy to read, insofar as visual comfort. It is a very beautifully presented hardback with dustjacket. The dustjacket is of matching design to the cover itself, but unlike many books, it isn’t hiding, nor making up for, a plain nor inferior cover underneath. The artwork is truly commendable, being both clever in symbolism and elegant in appearance. Very few book covers are so striking for their aesthetically-pleasing quality; implementing a very tasteful color scheme, including metallic red and metallic silver accents, with embossed three-dimensional imagery and text.

Upon opening the book, in the Introduction, we are told:

Why This Book was Written
Vatican II Exposed as Counterfeit Catholicism doesn’t merely tell what occurred at Vatican II, but the who, when, where, why and how. Masterminds, guided by Satan, prepared the way for the creation of the Modern, Counterfeit Church.

The task undertaken by the authors must have been daunting given the quantity and nature of material that they chose to try to somehow sort through. The list of references is probably of the broadest spectrum I have ever come across in one book; the authors certainly cannot be accused of overly-selective resourcing of opinions, viewpoints or accounts. The claims of people from all walks of life, so to speak, have been presented in this volume, ranging from the most authoritative sources such as popes via papal encyclicals, followed by reliable contemporary clergy who are renowned for their theological rectitude, such as Bp. Donald Sanborn (Catholic Restoration), Fr. Noel Barbara, Fr. Anthony Cekada and Fr. Francesco Ricossa (whose articles published in the esteemed priestly periodical, Sacerdotium, made the latter well known to the English-speaking traditional Catholic milieu), right through to such unexpected sources as websites including,,, and Even the enigmatic Malachi Martin was given a hearing and is quoted at least twice. No one can dare point the finger of “discrimination.”

In view of website articles comprising a substantial portion of the Bibliography (can it still technically be called a “Bibliography” if the reference list includes mostly non-books?), this book obviously doesn’t purport to be a weighty scholarly work — nor do the authors make any such claim. Refraining from pretentious language and extensive theology, they instead use everyday parlance presented in a style that would be comfortable to the average modern mind. Hence, people who get daunted by heavy theological treatises shouldn’t be frightened by the substantial physical size of this book because the approach is very casual overall; and the mode is even conversational in many parts. Consequently, if you aren’t a canon lawyer, nor inclined to pick up the Summa Theologica for your bedtime reading, fear not, because this is nothing like hard-core scholasticism. It seems to be aimed at the common layman who isn’t accustomed to intense academia, nor to rigid and laborious study. Rather, the reader will find within these pages a collection of stories of deception, intrigue, suspicions and allegations of murder, extensive Freemasonic plotting and scheming, shocking examples of disgusting immorality of Modernists even as far back as before the Second Vatican Council – and worst of all, the unspeakable tragedy of the widespread loss of Faith of countless clergy, of all ranks, even up to the highest positions in the Church, which led to the unprecedented catastrophe of the near-universal loss of Faith, which renders the 20th century not only the allegedly “bloodiest of centuries” but surely the most reprehensible.

As part of an attempt to organize what would seem to many people an overwhelming amount of information, numerous lists and tables were formulated, including, but not limited to, those with the following titles:

  • European Modernist Training Centers
  • French Modernists
  • German Modernists
  • American Modernists who Attended Vatican II
  • Belgian Modernists who Attended Vatican II
  • Dutch Modernists who Attended Vatican II
  • Italian Modernists who Attended Vatican II
  • Modernists from Formerly Communist Countries who Attended Vatican II
  • Commissions Controlled by Modernist Cardinals
  • Various Addresses of Pope Pius XII
  • John XXIII’s Meetings with Representatives of Other Religions
  • Members of the International Theological Commission

A large portion of the book is devoted to the documents of Vatican II. Though this is contained in only five chapters out of 31, viz. Chapters 18 through 22, it spans pages 283 through 514. Each of the six recent antipopes, from Roncalli/John XXIII through Bergoglio/Francis, has a chapter devoted specifically to him, as does Pope Pius XII, and there are chapters discussing the Novus Ordo invalid Mass and invalid sacraments, as well as the valid Tridentine Mass.

When reading some of the tales of the characters in the events surrounding the whole disaster of Vatican II and its aftermath, “The Good, the Bad and the Ugly” came to mind; not the movie itself, which I’ve never seen and therefore wouldn’t be recommending, but merely the title. Sadly, “the good” are pitifully few in number (there are only 18 people in the list presented on page 127 of “Cardinals and Bishops who Opposed Modernism”), and these few are overwhelmingly outnumbered by “the bad” who are also “the ugly” due to their ugly beliefs and actions of which they seemingly remained unrepentant (there are about 193 people listed in the tables of Modernists from various nations, presented on pages 54 through 126).

PART 2: Critical Analysis and Conclusion

Some Notable Pros

  1. The extensive lists of the names of Modernists (“the bad” and “the ugly”) who were actively attacking the Church around the time of Vatican II, could prove useful to refer to, or commit to memory if nearly 200 names is within one’s memorizing capacity, when reading any material of a religious nature published between the late 1800s through to the 1960s. Unfortunately, even writings bearing an Imprimatur carry no guarantee of orthodoxy nor harmlessness, especially in view of the insidious and deceptive manner in which Modernists operate. Hence, for example, if one has a book with an Imprimatur from, say, 1950, that is written by, or even based on ideas held by, any of these Modernists, one would know to beware.
  2. In Chapter 24, “Preparing the Ground for the New Mass”, enough information is presented for the reader to conclude that the Novus Ordo Missae didn’t just get dropped suddenly like a bomb. Rather, the principle of gradualism, combined with tenacious cunning, was employed by conspiring Modernists to desacralize the liturgy, introducing heretical and dangerous elements as far back as the 1920s; and even earlier trial balloons occurred in a localized manner.
  3. The untrustworthiness of Modernists and their modus operandi of cleverly crafted deception techniques, combined with bully tactics when needed, is really rammed home throughout this book. We are alerted to always be wary because in spite of artful phraseology in attempts to disguise what they really mean, everything they say should be presumed to be intended to work toward their evil agendas.
  4. The information presented in the chapters specifically about the Second Vatican Council, taken as a whole, is sufficient for the reader to conclude that the main characters involved and their Modernist errors (“the bad” and “the ugly” again) formally brought into existence an entirely different religion to the Catholic Faith. Moreover, this undoubtedly was their intention, as evident from their own words.

Some Caveats

  1. The initial outlines of Freemasonry and Modernism seem a bit hazy. If the reader had no prior knowledge of the nature and history of them, the background provided in this book, alone, wouldn’t provide a sufficiently thorough foundation, nor a very clear understanding, which would be required for properly grasping the full import of what is presented afterwards about the activities of the Freemasons and Modernists in the Church, State and society in general. Before handing this book to anyone new to Sedevacantism, it would be advisable to have them study some encyclicals on these subjects, such as Pascendi Dominici Gregis and Humanum Genus and books such as Fr Denis Fahey’s The Kingship of Christ and Organized Naturalism to provide a more solid base. Near the end of the book, the authors do recommend and reference Pascendi Dominici Gregis, but reading that encyclical prior to starting this book would probably be beneficial for everyone.
  2. The overview provided regarding the Bugnini Holy Week liturgical changes of 1955, mostly on pages 169-171, sufficiently explains the viewpoint of those clergy who hold the opinion that it is fine to keep using those changes. However, the position held by sedevacantist clergy who reject the use of this interim liturgical form was presented in a way that would likely lead the reader to an inaccurate apprehension of the issue. It seems that the authors mustn’t have come across the number of articles available on explaining their rationale. Reading those articles (and for those who like videos, viewing Fr. Anthony Cekada’s recently released presentation on this topic) should suffice to dispel any false notions. It should be noted that the authors clearly respect Fr. Cekada’s scholarship, as attested to by his booklet, “Sedevacantism, A Quick Primer” being quoted at length on p. 236 – in addition to two books and one article by the same author also being referenced in a favorable light.
  3. Numerous Modernists are exposed by name, yet when they are quoted it sometimes seems that their words are to be taken as being in some way credible, despite what is made clear about Modernists as mentioned in Pro #3 (above). Most of the time what the Modernists are quoted to have said or done is obviously included in the book to demonstrate their devious scheming and heretical beliefs; however, there are places where the reader could get the impression that their words are being used as a verification. As an example, in line with the topic of Caveat #2 (above): a Fr. Antonelli is quoted on p. 169 as criticizing the pre-1955 Holy Week liturgy (an entire paragraph of his is presented on that page) and the authors distill his quote as remarking “how the phrases ‘splendor of the night,’ ‘blessed night’ and ‘holy night’ are inappropriate when ceremonies are performed on Holy Saturday morning.” Yet, on p. 557, Fr. Antonelli (who is definitely the same person as the previously quoted Fr. Antonelli, as evident from this book which refers to the same source) is manifested as a clearly questionable source – whose opinion should be presumed to be in support of the Modernist agenda – by the following statement: “Fr. Fernando [sic] Antonelli, who revered the writings of Beauduin and Casel, was a close friend of Botte, Jungmann and Martimort.” Similarly, Abp. Bugnini is listed on p. 108 as a “Freemason” who “Helped Write the New Mass” and is exposed in great detail throughout the book for the scheming Modernist that he was, including on p. 109: “As chief architect of the New Mass, Bugnini worked with liturgical committees before, during and after Vatican II. If he ran into opposition, Bugnini would merely say, ‘The pope wills it,’ and continue.” On p. 557, it states, “Bugnini, the driving force behind liturgical change, boldly declared, ‘I am the liturgical reform!’ His methods were so chaotic and hurried that Paul VI told him to slow down. When one considers the incompetent men who formed the New Mass and New Sacraments, it is no wonder they turned out so poorly.” All this justifiable criticism of Bugnini and his liturgical havoc seems inconsistent with the overall sense of praise given by the authors for his 1955 liturgy. Another example of how possible confusion could result from what might seem a mixed message, is the Dialogue Mass. It is presented in a way that one could think there are no problems associated with it, viz., in the chapter describing the Tridentine Mass vs. the New Mass, in a section titled, “Active Participation in the Liturgy”, it states: “The Faithful are encouraged to join the choir in singing the various parts of the Mass or hymns during a Sung Mass (Missa Cantata) or to answer Latin responses of the priest during the Dialogue Mass.” Some readers may not be aware that the majority of scholarly works since Vatican II which substantially address the Dialogue Mass have used it as a stepping-stone to the Novus Ordo Missae, encouraged by Modernists. This led to the concept of the inability to offer Mass when there is no congregation present, which then led to the Novus Ordo concelebration nonsense; so one can certainly question its prudence.
  4. On page 201, it states that “Holy Scripture foretold that before the coming of Antichrist, the protective power of the papacy would be eliminated” and St Paul, 2 Thessalonians 2:7, is quoted as referring to this, as follows: “St Paul wrote: For the mystery of iniquity is already at work; provided only that he [the pope] who is at present restraining it, does still restrain, until he is gotten out of the way.” Some readers might presume that the phrase “the pope” inserted in square brackets is referring to an explicit mention of “the pope” occurring in the surrounding text of Scripture, thus indicating that that meaning of the pronoun “he” is self-evident. However, that is not the case, so the distinction between that being merely an opinion and not fact, must be made. Scriptural exegetes are divided as to what that passage might mean which reminded me of a section in Rev. E. Sylvester Berry’s book, The Apocalypse of St. John, where he similarly propounds such a possibility, on pages 121-122. Whereas the 1940s’ Dominican Fr. H. M. Feret in his book on the same subject presents a completely different approach, founded on doctrine and history, being devoid of speculations.
  5. Towards the end of the book, the authors state: “Hopefully, this book will inspire readers who have never attended the Tridentine Latin Mass to see what they have been missing”, followed by directing readers to the CMRI website to access a list of where some such Masses are being offered in the United States. However (unless I overlooked a statement to the contrary), after leading the reader to the conclusion that the Novus Ordo Counterfeit Church is not Catholic, one might be led to be content with assisting at FSSP (Fraternity of St. Peter) or SSPX (Society of St. Pius X) Masses, since they are “valid” Tridentine Masses (assuming the priest is validly ordained, which is a big “if”) because the illicit nature of assisting at such Masses isn’t expressly condemned. Nor could I find an explicit warning for the need to strictly avoid these organizations, entirely, due to their heterodoxy and deviations from orthopraxy. Reading this book will do little good if from it people end up with the SSPX as “crypto-sedevacantists” who assist at the Holy Sacrifice offered in union with heretics. Therefore, one must take very seriously the full ramifications, and practical consequences, implicit in their words: “It is important to realize there is much more at stake than just Mass being offered in Latin. The very foundation of the Church was attacked at Vatican II. This is the time to defend God’s Church, not the time to find excuses to remain in a man-made Church”, and “After reading this book, it is evident that a choice must be made, to either remain faithful to Christ and His Church, or belong to the Counterfeit Church. There is no room for neutrality.” Thus, to make it clear: Organizations of the likes of the FSSP and SSPX, regardless of whatever personal piety and good will the people in them may have, represent precisely this condemnable “neutrality” and constitute part of this antichrist “man-made Church.”

Some Additional Notes about the Bibliography

  1. Although the format of the referencing doesn’t apparently follow a consistent nor standardized system, the reader should be able to work around this with a little bit of resourcefulness.
  2. The Wikipedia website features as the most abundant source, followed by
  3. video presentations and TV documentaries are included.
  4. Sometimes the timestamp is included for when a website was accessed and a reference was downloaded. Because of this it can be ascertained that the work of gathering information for this book goes back to at least 2012.
  5. Mainstream sources as well as those that might be considered “conspiratorial” or “dubious” (albeit the latter are often more trustworthy than the former) are included. Examples from the former category include, “Rebel Pope” – National Geographic documentary,,, History Channel,, Examples from the latter category include,,, Chiesa Viva,,,, and
  6. Religious and historical sources both orthodox and heterodox are referenced. Examples of the former include Haydock/Douay Rheims Bible, St. Robert Bellarmine, Dom Prosper Guéranger, Baltimore Catechism, Fr. Reginald Garrigou-Lagrange, Msgr. Philip Hughes and G. K. Chesterton. Examples of the latter include EWTN, Teilhard de Chardin, Yves Congar, Masonic Book Club, “Cardinal” Walter Kasper and Hans Kung.
  7. Winning entry for irony is “Bringing the Sacraments to the People” from the National Catholic Welfare Conference, Inc, 1966, being right before the sanctioned attempts to annihilate the possibility of bringing sacraments to any people, by the imposition of invalid sacraments.
  8. Winning entry for most nauseating is Peggy Noonan’s book entitled, “John Paul II the Great: Remembering a Spiritual Father.” And no need for the ipecacuanha if one has a copy handy of, “Pope Benedict in America; the Full Texts of Papal Talks Given during His Apostolic Visit to the United States,” 2008 – no need to even open the book either; the title, alone, will surely do the job.
  9. Winning entry for what best exemplifies the era of the millennials is the presence of a reference.
  10. Winning entry for “You can’t make this stuff up!” is Catholic World Report article titled, “Pope’s former professor: Francis never supported a Marxist-based liberation theology.”
  11. Modernist gobbledygook award (despite ample competition by virtue of the inherent quality of Modernist talk) goes to Jennifer Cooper’s “Humanity in the Mystery of God: the Theological Anthropology of Edward Schillebeeckx” (due to entries being limited to one category, this one missed out on the “most emetic award”). Runner-up is “Cornerstones of Faith: Reconciliation, Eucharist and Stewardship” by “Cardinal” Thomas Collins, 2013.
  12. The winner of the shortest book in the world, sight unseen (provided the contents are true to the title, it presumably has no pages in it at all): “The Legacy of Pope John Paul II: His Contribution to Catholic Thought,” 2000.

Once the restoration of the Church has taken place, future generations will likely access the written record to ascertain the many different ways that Catholics in our times assessed and addressed this monumentally horrendous situation; and this book will form part of that written record, which will show the melange of the human reactions to this frightful and awful period of history. It will exist alongside books which present similar subject matter, such as Iota UnumThe Rhine Flows into the TiberPeter Lovest Thou Me? and The Great Sacrilege, yet which, unlike Vatican II Exposed as Counterfeit Catholicism, fail to point out that the sedevacantist conclusion is the only logical and true position, with its concomitant responsibility to categorically reject the Novus Ordo Church and its various offshoots in their entirety.

A view of the book with the dust jacket taken off

Again, Vatican II Exposed as Counterfeit Catholicism may be purchased directly from the authors here (quantity discounts available).

Image source: / own creation
License: with permission / n/a

from Novus Ordo Watch

On Sep. 6, 2017, the French sociologist Dominique Wolton, himself an agnostic, released an interview book with “Pope” Francis entitled Pape François: Politique et Société (“Pope Francis: Politics and Society”). It is in this book that Francis revealed for the first time that he used to get treated by a Jewish psychoanalyst in Argentina. We reported on the matter here.

The book has since been translated into English and is now available as A Future of Faith: The Path of Change in Politics and Society. It was released last August. In it the Jesuit pseudo-pontiff makes outrageous statements such as, “The true communists are Christians” (p. 159) and “no war is just” (p. 34). He also rejects forbidding unrepentant adulterers from receiving Holy Communion: “That type of prohibition is what you find in the clash between Jesus and the Pharisees” (p. 60), when of course it was the Pharisees who stood for divorce and remarriage, whereas our Blessed Lord condemned it (see Mt 19:3-12). All this we already reported on back in 2017.

But there is another outrageous claim Francis makes in the book that we have not yet addressed much on this site: The Argentinian apostate asserts that sins of the flesh — that is, sins of lust or impurity — are “the least serious” of all sins.

Francis makes this ridiculous and most dangerous affirmation in Chapter 5. Here is the relevant excerpt showing the full context of his remarks:

DOMINIQUE WOLTON: The paradox is that the Catholic Church condemns capitalism, money, inequalities, but those criticisms go rather unheard. On the other hand, on morals, it knows how to make its critiques and condemnations heard …

POPE FRANCIS: The least serious sins are the sins of the flesh.

DOMINIQUE WOLTON: All right, but that needs to be said more forcefully, because the message isn’t getting across.

POPE FRANCIS: The sins of the flesh are not necessarily (always) the gravest. Because the flesh is weak. The most dangerous sins are those of the mind. I have talked about angelism: pride and vanity are sins of angelism. I understood your question. The Church is the Church. Priests have been tempted — not all of them, but many of them — to focus on the sins of sexuality. That’s what I’ve already talked to you about: what I call “below-the-waist” morality. The more serious sins are elsewhere.

DOMINIQUE WOLTON: What you say is not being heard.

POPE FRANCIS: No, but there are good priests … I know a cardinal here who is a good example. He admitted to me, talking about these subjects, that when people come to see him to talk to him about these below-the-belt sins, he says, straight away, “I’ve got it; let’s talk about something else.” He stops them, as if to say, “I’ve understood, but let’s see if you have something more important.” “I don’t know.” “But do you pray? Do you seek the Lord? Do you read the Gospel?”

He makes them understand that there are more important failings. Yes, it is a sin, but … he lets them know, “I’ve understood,” then moves on to something else.

Conversely, some priests, when they receive confession of a sin of this kind, ask, “How did you do it, and when did you do it, and for how long?…” And they have a “film” playing in their head. But those priests need a psychiatrist.

DOMINIQUE WOLTON: That’s true, there are much more serious “sins” than the sins of the flesh, but what you say is not in the cultural tradition …

(Francis with Dominique Wolton, A Future of Faith: The Path of Change in Politics and Society [New York, NY: St. Martin’s Press, 2018], pp. 173-174; bold print and ellipses given; underlining added.)

This is so outrageous and filled with error and half-truths that, in order to refute it, it’s a good idea to first provide a succinct recap of just what Bergoglio is actually affirming, namely:

  1. Sins of impurity are the least serious of all sins.
  2. Sins of impurity are not necessarily the gravest.
  3. Pride and vanity are more serious sins than sins of impurity.
  4. Not reading the Gospel is a more serious sin than impurity.
  5. Confessors ought not to inquire as to circumstances in which a sin of impurity was committed, and those who do need a psychiatrist.

We offer the following succint points in response, some of which we will then elaborate on:

  1. False. Impurity does not admit of light matter, wherefore every such sin, if committed with full knowledge and consent, is mortal.
  2. True, but so what? It does not follow from that that they are therefore the lightest of all sins or that they are not grave or very dangerous.
  3. False. Ordinarily, pride and vanity are only venial sins, although they can be mortal under certain circumstances.
  4. False. Although reading the Gospels is very much to be encouraged, not doing so is not in itself a sin. There is no divine law that states: Thou shalt read the Gospel.
  5. False. Although needless details must be avoided, the penitent must confess all the circumstances necessary to make known the species of the sin and the number of times he has committed it. If he does not do so, the confessor has the right to ask for this information. Such questions also help the confessor to assess the general spiritual state of the penitent’s soul.

Before we look at the subject matter in greater depth, it must be pointed out that in this controversy no one can defend Francis, as is so often done, on the grounds that he was merely speaking off-the-cuff and therefore may be excused for not having the most theologically precise terminology at the ready. This is not true. We are talking about a book publication that gets proofread, vetted, and edited as necessary before final release in order to ensure all the words printed say exactly what the person interviewed wants to communicate. In other words: There is no “slip of the tongue” in Wolton’s interview book. All of the words attributed to Francis are definitely and intendedly his.

So, is it true to say that the “least serious sins are the sins of the flesh”? That the “more serious sins are elsewhere”? Although it is clear that there are sins graver than those of a sexual nature, it does not follow that therefore sins of lust are among the least serious or the least dangerous.

Sacred Scripture is clear that sins of impurity, if not genuinely repented of, make the sinner worthy of eternal punishment. St. Paul wrote to the Hebrews: “[Let] Marriage [be] honourable in all, and the bed undefiled. For fornicators and adulterers God will judge” (Heb 13:4). St. Jude wrote in his epistle: “As Sodom and Gomorrha, and the neighbouring cities, in like manner, having given themselves to fornication, and going after other flesh, were made an example, suffering the punishment of eternal fire” (Jude 7). And St. Paul warned the Corinthians: “Do not err: neither fornicators, nor idolaters, nor adulterers, nor the effeminate, nor liers with mankind, nor thieves, nor covetous, nor drunkards, nor railers, nor extortioners, shall possess the kingdom of God” (1 Cor 6:9-10). Examples could be multiplied exponentially, but this is not necessary.

What the Church’s Doctor of Moral Theology, St. Alphonsus Liguori, wrote about the vice of impurity sounds as if he were addressing Bergoglio directly:

My brother, do not say, as many do, that sins against chastity are light sins, and that God bears with them.

I. What! Do you say that is a light sin? But it is a mortal sin: and if it is a mortal sin, one act of it, though it be only the consent to a wicked thought, is sufficient to send you to hell. No fornicator … hath inheritance in the kingdom of Jesus Christ and of God [Eph 5:5]. Is it a light sin? Even the pagans held impurity to be the worst of vices on account of the miserable effects that it produces. Seneca says: “Immodesty is the greatest evil of the world;” and Cicero writes: “There is no plague so fatal as bodily pleasure;” and (to come to the saints) St. Isidore says: “Run through all sins, you will find none equal to this crime.”

(St. Alphonsus de Liguori, Preaching [New York, NY: Benziger Brothers, 1890], p. 470)

If this sounds diametrically opposed to what “Pope” Francis says, there’s a reason for that: Francis preaches a false gospel (cf. Gal 1:8-9), one that is diametrically opposed to the true Gospel of Jesus Christ, albeit with a deceptive veneer (cf. 2 Cor 11:13-15; 2 Thess 2:-10).

Another Catholic of note who never got the memo about impurity being a light sin was Pope Pius XI. In 1930, his Sacred Congregation of the Council decreed: “Girls and women who wear immodest dress shall be denied Holy Communion, and shall not be admitted as sponsors at Baptism and Confirmation, and, if needs be, shall be stopped from entering any church” (Instruction Concerning the Immodest Dress of Women, Jan. 12, 1930, n. 9). Why such harsh treatment of the immodestly dressed? Because immodesty is an incentive to impurity.

The fact is that impurity does not admit of light matter. This means that for every impure thought or deed that is willful and deliberate, there is mortal sin. This is not the case for sins of pride and vanity, for example, which can easily admit of matter that is not grave. In fact, most sins of pride and vanity are venial sins, yet Francis pointed to them as being more serious and dangerous than lust. Is this reasonable? Is this spiritually helpful?

Let’s put Francis’ claims to the test using a popular pre-Vatican II moral theology book. The following excerpt explains the nature and gravity of the sin of pride:

2557. Pride.—Pride is an inordinate desire of one’s own personal excellence.

(a) It is a desire, for the object of pride is that which is pleasing and yet not easy of attainment.

(b) The desire is concerned with excellence, that is, with a high degree of some perfection (such as virtue, knowledge, beauty, fame, honor) or with superiority to others in perfection.

(c) The excellence sought is personal; that is, the object of pride is self as exalted on high or raised above others. Ambition seeks greatness in honors and dignities, presumption greatness in accomplishment, and vanity greatness in reputation and glory; pride, from which these other vices spring, seeks the greatness of the ego or of those things with which the ego is identified, such as one’s own children, one’s own family, or one’s own race.

(d) The desire is inordinate, either as to the matter, when one desires an excellence or superiority of which one is unworthy (e.g., equality with Our Lord), or as to the manner, when one expressly desires to have excellence or superiority without due subjection (e.g., to possess one’s virtue without dependence on God or from one’s own unaided merits). In the former case pride is opposed to greatness of soul, in the latter case to humility. The contempt which is proper to pride is a disdain for subjection, and the contempt which belongs to disobedience is a disgust for a precept; but pride naturally leads to contempt for law and for God and the neighbor (see 2367).

2558. The Acts of Pride.—(a) In his intellect, the proud man has an exaggerated opinion of his own worth, and this causes his inordinate desire of praise and exaltation. But pride may also be the cause of conceited ideas, for those who are too much in admiration of themselves often come to think that they are really as great as they wish to be.

(b) The will of the proud man worships his own greatness, and longs for its recognition and glorification by others.

(c) In his external words and works, the proud man betrays himself by boasting, self-glorification, self-justification, by his haughty appearance and gestures and luxurious style, by arrogance, insolence, perfidy, disregard of the rights and feelings of others, etc.

2559. The Sinfulness of Pride.—(a) Complete pride, which turns away from God because it considers subjection detrimental to one’s own excellence, is a mortal sin from its nature, since it is a manifest rebellion against the Supreme Being (Ecclus., x. 14). Such was the pride of Lucifer, but it is rare in human beings. Complete pride may be venial from the imperfection of the act, when it is only a semideliberate wish.

(b) Incomplete pride, which turns inordinately to the love of created excellence but without disaffection to superiors, is in itself a venial sin, for there is no serious disorder in the excess of an otherwise indifferent passion. But circumstances may make this pride mortal (e.g., when it is productive of serious harm to others).

(Rev. John A. McHugh & Rev. Charles J. Callan, Moral Theology, vol. 2 [New York, NY: Joseph F. Wagner, 1958], nn. 2557-2559; underlining added; available online here.)

With regard to the gravity of the sin of impurity, the same authors tell us:

(a) Impurity is a mortal sin, because it is a disorder that affects a good of the highest importance (viz, the propagation of the race), and brings in its train public and private, moral and physical, evils of the most serious kind. Man has no more right to degrade his body by lust than he has to kill it by suicide, for God is the absolute Lord over the body and He severely forbids impurity of every kind. Those who do the works of the flesh, whether according to nature (e.g., fornicators and adulterers) or against nature (e.g., sodomites) or by unconsummated sin (e.g., the unclean, the impure), shall not obtain the kingdom of God (Gal., v. 19; I Cor., vi. 9 sqq.), nor have any inheritance with Christ (Eph., v. 5).

(b) Impurity is not the worst of sins, because sins against God (e.g., hatred of God, sacrilege) are more heinous than sins against created goods, and sins of malice are more inexcusable than sins of passion or frailty. But carnal sins are peculiarly disgraceful on account of their animality (see 2464 b, 224), and in a Christian they are a kind of profanation, since his body has been given to Christ in Baptism and the other Sacraments (I Cor., vi. 11-19).

(c) Impurity is one of the seven capital vices [as is pride –N.O.W.]. The capital sins have a preeminence in evil, as the cardinal virtues have a superiority in good. The preeminence in evil is due, first, to some special attractiveness of a vice that makes it an end for the commission of other sins, which are used as means to it or are incurred for its sake; or, secondly, to a power and influence that is so strong as to hurry those under its sway into various kinds of sin. Now, impurity is a moral disease that ravages every part of the soul, its deadly effects appearing in the reason, the will and external speech; for the more one subjects oneself to the dominion of passion, the less fitted does one become for the higher and nobler things of life; and the more ignoble the inner life, the more vulgar, cheap and degrading will be the conversation.

Hence, the Fathers trace back to impurity the following sins of imprudence in the mind: wrong apprehension, about the end or purpose of life, and precipitancy in deliberation, thoughtlessness in decision, inconstancy in direction, in reference to the means to the end (see 1693 sqq.). They also trace to impurity the following sins in the will: as to the end, voluptuarism (which subordinates all to fleshly pleasure) and hatred of God (which abhors the Supreme Lawgiver who forbids and punishes lust); as to the means, love of the present and horror of the future life (since the carnal man revels in bodily pleasures and dreads the thought of death and judgment). Finally, they trace the following sins of the tongue to the vice of impurity: the subject of the lewd man’s talk is filthy, for out of the heart the mouth speaketh (Matt., xii. 34), the expression itself is foolish, since passion clouds his mind, the origin of his talk is emptiness of mind which shows itself in frivolous words, and his purpose is unsuitable amusement, which leads to farcical or vulgar jokes.

(McHugh & Callan, Moral Theology, vol. 2, n. 2494; underlining added.)

For Bergoglio, pride and the related vice of vanity are more serious and more dangerous sins than lust. As always, he turns things on their head. Christ’s condemnation of the Pharisees applies very much to this false shepherd: “Blind guides, who strain out a gnat, and swallow a camel” (Mt 23:24; cf. Is 5:20).

Of course, it must also be emphasized that, as shown above, impurity is by no means the gravest of all sins. Certainly sins like idolatry, sacrilege, and hatred of God are greater. Impurity can be forgiven like any other sin that the sinner is truly contrite for, but then that’s not the issue under discussion: “These things you ought to have done, and not to leave those undone” (Mt 23:23). Francis didn’t simply say that sins of lust are not the greatest sins — which would be true enough — but that they are “the least serious sins” of all. Such a statement is false and extremely dangerous. It is also scandalous in the proper sense of the term because it provides an incentive for people to commit more sin.

How many individuals who hear this kind of talk will comfortably remain in — or return to — their sexual addictions and tell themselves: “It’s OK, it’s not that bad. I’m weak. This is a sin of weakness. It’s among the least serious of all sins. God will understand”? And yet, what did Pope St. Peter say?

For if, flying from the pollutions of the world, through the knowledge of our Lord and Saviour Jesus Christ, they be again entangled in them and overcome: their latter state is become unto them worse than the former. For it had been better for them not to have known the way of justice, than after they have known it, to turn back from that holy commandment which was delivered to them. For, that of the true proverb has happened to them: The dog is returned to his vomit: and, The sow that was washed, to her wallowing in the mire.

(2 Pet 2:20-22)

Bergoglio will have a lot to answer for when he gets called to judgment.

Of course, the apostate Jesuit in Vatican City is not the first high-ranking Novus Ordo prelate to advance the idea that sins of impurity are not that serious. In his function as the Novus Ordo patriarch of Venice, then then-“Cardinal” Albino Luciani (later “Pope” John Paul I) told people more or less the same thing. Testimony to this effect was given by Fr. Mario Senigaglia, Luciani’s secretary in Venice, who told author David Yallop: “He [Luciani] was a very understanding man. Very many times I would hear him say to couples, ‘We have made of sex the only sin, when in fact it is linked to human weakness and frailty and is therefore perhaps the least of sins’” (David A. Yallop, In God’s Name: An Investigation into the Murder of Pope John Paul I [New York, NY: Carroll & Graf Publishers, 2007], p. 44).

The reasoning that Bergoglio and Luciani provide is false and misleading. They claim that sins of the flesh are not as dangerous or as serious as other sins because they are sins of weakness. However, the truth is that it is precisely because the flesh is weak that sins against purity — which, again, do not admit of light matter — are so dangerous and must be guarded against very carefully. It usually does not take malice to commit a sexual sin — mere weakness suffices. This makes impurity to be one of the most dangerous sins of all — not the gravest, but the most dangerous. It is easier to go to hell because of impurity than because of, say, calumny, which is the spreading of lies about another in order to destroy his good name. It takes malice to commit calumny, whereas it only takes weakness to be impure. One is more likely to commit lustful sins, therefore. Hence it is not surprising that Our Lady of Fatima revealed to Jacinta Marto: “More souls go to Hell because of sins of the flesh than for any other reason.”

Thus it is clear that sins of impurity are an acute danger to the presence of sanctifying grace in the soul, even if they are only committed in thought (cf. Mt 5:28). But in addition to extinguishing the life of grace in the soul and thus making a child of God into a “child of wrath” once more (cf. Eph 2:3), impurity also often has grave natural consequences. For example, it has the potential to create addictions, increase selfishness, and dull the mind: “Fornication, and wine, and drunkenness take away the understanding” (Osee 4:11). And of course it can quickly destroy relationships, marriages, and families.

Bergoglio’s (im)moral theology is a toxic recipe for endless sin. Our world is drunk with sexual sin; the last thing it needs to hear is that such sins are really not that big of a deal. Remember that last year Francis told a sodomite that “God made you like that”. If one combines that blasphemous contention with the belief that sexual sins are among the least serious, it does not take a rocket scientist to figure out what the consequences are going to be. The fact that Francis will on rare occasion denounce sexual sins as morally wrong, especially when asked about them directly, is quite irrelevant and just demonstrates hypocrisy on his part. If he endorses premises that inevitably lead to a certain conclusion, he is also responsible for endorsing the conclusion. Any disapproval of the conclusion is but a theological fig leaf that enables him to do even more damage long-term.

Speaking of consequences and conclusions, there is also the sordid subject of the sexual abuse of minors and children that is not unrelated to Bergoglio’s “sins of the flesh are the least serious” thesis.

When in August of 2002, the Novus Ordo priest Ruben Pardo of the Argentinian diocese of Quilmes allegedly abused the 15-year-old altar server Gabriel Ferrini, his “bishop”, Luis Stöckler, reportedly told the boy’s mother to “be merciful with persons who chose celibacy as a vocation because they have moments of weakness” (italics added). Pardo was reassigned to the Flores district in the neighboring Buenos Aires archdiocese, where he was protected by — can you guess?! — none other than “Cardinal” Jorge Bergoglio, the man the world now calls “Pope Francis.”

In a video released in 2017, Fr. Eligio Piccoli confesses from a hospital bed near Verona, Italy, to the sexual abuse of deaf-mute children. As is evident, he does so without any shame or remorse. For him, it was little more than tomfoolery and not really a matter of sin, much less serious sin. It is sickening and very difficult to watch.

Clearly, Bergoglio is not the only one who thinks of sexual sins as the lightest and least serious of all because of “weakness.” One may surmise that the victims would have preferred that their tormentors had committed acts of “pride and vanity” instead of rape and sodomy. Alas, they chose to go with the “less serious” evil.

By the way: Later this month, from Feb. 21-24, “Pope” Francis will be hosting a special Vatican summit with the presidents of the world’s bishops’ conferences to tackle the problem of sexual abuse, which has become an epidemic because too many of his underlings have had too many “moments of weakness”.

Immoral theology has consequences.

from Novus Ordo Watch

Before continuing, any time we read a prophecy, we should keep in mind what the Church teaches about contemporary prophecies. Now to the post.

It behooves Catholics to beware of private revelations: certainly of those that have not been approved by the Church, which must be avoided, but even of those that have been approved. Although the latter are judged by the Church to be free from error in Faith or morals and therefore safe to familiarize oneself with, it is important not to get attached to this kind of revelation because it is not necessary for our salvation and is given only to specific people, at a specific point in time, for a specific purpose.

We rarely, therefore, talk about or promote private revelation on this web site. However, in this post we will do so because there is a largely unknown prophecy out there that confirms what we already know through a study of the Catholic Faith and the experience of the last 60 years.

In 1928, the Sisters of the Visitation Monastery of Chambéry, France, published a book about a very special member of their order, Sister Mary-Martha Chambon, who had died 21 years prior. The title of the book was Soeur Marie-Marthe Chambon: Religieuse de la Visitation Sainte-Marie de Chambéry, 1841-1907, and this work has just been translated into English for the first time once again (the original translation, we have been informed, was inadequate and has long been out of print).

According to the official book description given by the publisher:

Sister Mary Martha Chambon (1841-1907) was a religious of the Visitation Order in Chambéry, France, to whom Jesus Christ revealed the powerful treasures of devotion to His Sacred Wounds. It was to her that Our Lord taught two prayers invoking the Holy Wounds which the Catholic Church subsequently approved for recitation by the faithful. Although Sister Mary Martha’s extraordinary gifts of grace were unknown, while alive, to the outside world, and even to most of the sisters within her community, this victim soul’s life was immersed in the supernatural: continuous apparitions and messages from Jesus, the Blessed Virgin Mary, and the Saints of Heaven; communications with the Holy Souls in Purgatory; the bearing of the stigmata; feeding only on the Holy Eucharist for years at a time; attacks from the devil; miraculous answers to prayer; infused knowledge of hidden and far-off events; and prophecies which arguably pertain to the unprecedented crisis we are witnessing in the Church today.

In obedience to the priests serving as spiritual directors to the Visitation of Chambéry, and in accordance with the express wishes of Our Lord Himself, the Mother Superiors of the illiterate Sister Mary Martha diligently wrote down the divine messages relayed to their daughter and the miraculous happenings surrounding her person. The details they compiled form the basis for this book and aim to fulfill the following words Jesus spoke to Sister Mary Martha: “Your path is to make Me known and loved, especially in the future.”

It is a great grace that this book is now available in English. It can be ordered directly from Amazon here:

The original French edition of this work comes with the required ecclesiastical approval: It bears the nihil obstat (Fr. François Bouchage, C.Ss.R.) and the imprimatur (Abp. Dominique Castellan).

The following anecdote in the book stands out as being quite relevant to our times. It contains prophecies given to Sr. Mary Martha in the year 1869, which was the year of the opening of the First Vatican Council during the reign of Pope Pius IX (r. 1846-1878):

On April 26, 1869, during the invocations to the Holy Wounds that the Community recited each day for the needs of the Church, the Crucified Jesus revealed Himself to His bride. The Divine Blood streamed in great abundance from His Sacred Wounds: “This is for My Vicar Pius IX,” He said. And as the Savior’s Blood continued to flow, He added: “This is for My Ministers!… for all, even for those who do not ask for light.

“Satan is going to wage the fiercest attacks to try to annihilate the Church.

“A number of lights shall lose light, and a number of those who appear to be pillars shall fall.”

At the beginning of December 1869, Our Lord again repeated: “My daughter, you must pray for the Council!… You must redouble your fervor, for it is through the Council that the light must be given.”

(Visitation Sisters of Chambéry, Mystic of the Holy Wounds: The Life and Revelations of Sister Mary Martha Chambon, trans. by Ryan P. Plummer [St. Louis, MO: Lambfount, 2019], p. 222)

Can anyone doubt that the prophecy of Satan’s “fiercest attacks to try to annihilate the Church” has been fulfilled in our day, specifically since the death of Pope Pius XII on Oct. 9, 1958?

The devil’s most ferocious persecution of the Church towards the end of time is not something only found in private revelation — it is also part of the Deposit of Faith, contained in essence in the New Testament and explicated in Sacred Tradition and Church doctrine. This has been expounded by pre-Vatican II theologians such as Cardinal Henry Manning and Fr. Sylvester Berry:

The Popes, too, warned again and again of an infernal conspiracy against the Church in order to topple the Papacy:

We note that in the prophecy to Sr. Mary Martha, our Blessed Lord specifically mentions the (First) Vatican Council as the vehicle through which “the light” must be given. Although we do not presume to be able to interpret this divine prophecy, we will simply point out that Vatican I is most famous for its teaching on the Papacy, which is by no means restricted simply to the definition of papal infallibility. Even the question of the possibility of a “heretical Pope” came up during the discussions of Vatican I, and it was answered by the doctrinal commission.

Among other things, it is Vatican I’s doctrine on the Pope that proves the Novus Ordo “popes” to be impostors, especially the current one, Francis. This can easily be seen by replacing the phrase “Roman Pontiff” with “Pope Francis” throughout the council’s dogmatic constitution on the Church, an experiment we carried out here. The results are grotesque.

Other highly relevant resources on this web site related to the subject of the persecution of the Church include the following:

Christ Jesus promised that the gates of hell would not prevail against His Church, and to this end He instituted the Papacy. But it is part of Divine Revelation that towards the end of time the Pope would be “taken out of the way” in order to fulfill the Divine Plan, much like the Jews were permitted, for a short time, to prevail against our Lord in order for Him to suffer His Passion and redeem the world. St. Paul spoke of this to the Thessalonians:

Let no man deceive you by any means, for unless there come a revolt first, and the man of sin be revealed, the son of perdition who opposeth, and is lifted up above all that is called God, or that is worshipped, so that he sitteth in the temple of God, shewing himself as if he were God. Remember you not, that when I was yet with you, I told you these things? And now you know what withholdeth, that he may be revealed in his time. For the mystery of iniquity already worketh; only that he who now holdeth, do hold, until he be taken out of the way. And then that wicked one shall be revealed whom the Lord Jesus shall kill with the spirit of his mouth; and shall destroy with the brightness of his coming, him, whose coming is according to the working of Satan, in all power, and signs, and lying wonders, and in all seduction of iniquity to them that perish; because they receive not the love of the truth, that they might be saved. Therefore God shall send them the operation of error, to believe lying: that all may be judged who have not believed the truth, but have consented to iniquity.

(2 Thessalonians 2:3-11)

Cardinal Manning explained this passage very well in his presentation on the end times.

Thus, it is clear that the gates of hell cannot prevail against the Church for as long as there is a Pope in office, and we find this confirmed in Church doctrine:

Now you know well that the most deadly foes of the Catholic religion have always waged a fierce war, but without success, against this Chair; they are by no means ignorant of the fact that religion itself can never totter and fall while this Chair remains intact, the Chair which rests on the rock which the proud gates of hell cannot overthrow and in which there is the whole and perfect solidity of the Christian religion.

(Pope Pius IX, Encyclical Inter Multiplices, n. 7)

What happens when a true Pope is absent and the Chair of St. Peter is vacant for a long time, is precisely what we’ve been witnessing since Oct. 9, 1958.

May God grant us a true Pope and hasten the full and glorious restoration of Holy Mother Church.