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We Had Been Warned: Catholic Prophecies & Predictions of our Dark Times

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.

Getting in Touch with “Mother Earth” at Vatican Christmas Concert

from Novus Ordo Watch

If you thought that the whole Mother Earth/Pachamama/Gaia worship at the Vatican was simply an excess of the turbulent Amazon Synod and therefore a thing of an inglorious past, you are sorely mistaken. Far from it being a one-time aberration, it is now becoming a recurring theme that is popping up again and again in Novus Ordo Land.

Not only was the idol worshipped before and during the Amazon Synod in and around the Vatican, even at the closing “Mass” in St. Peter’s Basilica; an image of it was also recently featured on a Christmas card mailed out by the Franciscans International, who even defended the move when challenged. And of course Francis even published a book entitled Our Mother Earth recently.

While the false pope’s useful idiots are still trying to argue that this nasty pagan figure isn’t really Pachamama — although even Francis has admitted as much — or if it is, then that’s OK because Pachamama is really the Virgin Mary, or, in any case, not an idol (even “Cardinals” Marc Ouellet and Christoph Schonborn have now weighed in), the Vatican continues to push Mother Earth worship ever further into the consciousness of those still trapped in the Novus Ordo religion.

Case in point: this year’s Christmas concert in Vatican City. It was held on Saturday, Dec. 14, in the Paul VI audience hall, which is the usual venue for this annual spectacle.

According to a report by Gloria TV, there were approximately 5,000 people in attendance, and another 2,000,000 watched it on TV. At roughly 105 minutes into the program, a young indigenous woman from Latin America was brought onto the stage. Here’s what happened next:

She asked the audience to cross their arms over their chest and to feel a strong vibration, explaining that this is “your heart” but also “the heart of Mother Earth.”

Where there is silence, she explained, there is “the Spirit” who allows “to hear the message of Mother Earth.” She added that “for us indigenous peoples, Mother Earth, the Hicha Guaia, is everything” because the demon Guaia – a synonym for Pachamama – “gives us food, sacred water, medicinal plants” and therefore receives sacrifices like “the placenta and the first hair of man which are cut.”

Cardinals and bishops present at this “catechesis” eagerly followed the woman’s instructions.

(“Francis’ Christmas Concert Included Pachamama Catechesis (Video)”Gloria TV, Dec. 26, 2019; italics given.)

A video clip of this part of the concert may be watched here:

In the full concert video, this incident occurs beginning at the 1:44:32 mark.

Long-time Vatican reporter and commentator Marco Tosatti also reported on this abomination, quoting the young woman as follows:

You will feel a strong vibration. It’s the heart. Your heart, but also the heart of Mother Earth.

On the other side, where there is silence, is the Spirit. The Spirit who allows you to feel the message of the Mother.

For us indigenous peoples, Mother Earth, the Hicha Gueia, is everything. It is the Mother who gives us food, sacred water, medicinal plants; and what we offer to the earth is to pay homage to her, the placenta and the first hair we cut. For us, Mother Earth is fundamental, our connection with her is constant, how the pulse feels, how the heart feels.

(Translation by DeepL)

Everything is connected, see?

You can’t make this stuff up, folks. Earth worship is now par for the course in Bergoglio’s Vatican. This is light years beyond turning a blind eye to adultery, which, although horrific enough, is practically a peccadillo by comparison.

Then again, what can you expect from an event taking place in a hall whose stage looks like this?

For those not familiar with it: What you see in the above image is a gigantic bronze sculpture called La Resurrezione (“The Resurrection”), perpetrated by Pericle Fazzini (1913-1987). This diabolical piece of “art” has been sitting there as the backdrop for indoor “papal” audiences in the serpentine Paul VI audience hall since 1977. It is out there in the open for anyone who can be bothered to look. Why no one has run away in utter horror at the sight of this blasphemous junk, is anyone’s guess. It has been reported that there is not a single crucifix or other Catholic work of art in the entire hall.

Call it what you will: Gaia, Pachamama, Mother Earth — worship of this demon is becoming the “new normal” in Vatican City, and it won’t take long before it spreads through the rest of Novus Ordo Land. The worship of creation is gradually replacing the worship of the Creator, and this is happening under the pretext of caring for the environment. One is reminded of St. Paul’s teaching in his Epistle to the Romans:

For the wrath of God is revealed from heaven against all ungodliness and injustice of those men that detain the truth of God in injustice: Because that which is known of God is manifest in them. For God hath manifested it unto them. For the invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made; his eternal power also, and divinity: so that they are inexcusable. Because that, when they knew God, they have not glorified him as God, or given thanks; but became vain in their thoughts, and their foolish heart was darkened. For professing themselves to be wise, they became fools. And they changed the glory of the incorruptible God into the likeness of the image of a corruptible man, and of birds, and of fourfooted beasts, and of creeping things. Wherefore God gave them up to the desires of their heart, unto uncleanness, to dishonour their own bodies among themselves. Who changed the truth of God into a lie; and worshipped and served the creature rather than the Creator, who is blessed for ever. Amen.

(Romans 1:18-25)

Idolatry is the next logical step after apostasy. And remember, Francis said earlier this year that God wills there to be a diversity of religions, so it’s all good because it comes with divine approval, according to the apostate Jesuit. “Our differences are necessary”, he said addressing interreligious youngsters in Mozambique. This new, false gospel is being channeled wherever Bergoglio is in control — and not even Christmas is safe from it!

So now people have been taught to cross their arms, feel their heart, and channel their inner Gaia.

Perhaps we can now understand why Francis’ hideous pectoral cross shows a (false) shepherd with his arms crossed.

© Mazur/

Image sources: (screenshot) / (screenshot) / (Mazur; cropped)
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A Pachamama Christmas with the Franciscans International

from Novus Ordo Watch

The Novus Ordo organization Franciscans International, headquartered in Geneva, Switzerland, has emailed out a virtual Christmas card to its supporters.

Or rather, they sent out what is supposed to be a Christmas card. You can see it displayed above and find it linked here. Who would have thought that good ol’ Pachamama of Amazon Synod infamy — also known as Gaia — would make an appearance in it?

The card bears the title Visitatio Mariae, which means “Visitation of Mary”. Taken at face value, this would mean that the hideous-looking and nude pregnant Pagan woman squatting in front of the Blessed Mother is St. Elizabeth. That would surely be a sacrilege.

But, not to worry. The text accompanying this electronic “Christmas card”, penned and signed by Franciscans International‘s executive director, “Fr.” Markus Heinze, makes clear that this is not St. Elizabeth but the Pagan earth goddess: “In this picture you see Mary, who we honor as the ‘new Eve’ or Mother of Life, together with Pachamama, who some indigenous peoples honor as the ‘earth mother’”, Mr. Heinze writes.

The remainder of the text is as insipid and mundane as one would expect from Naturalists such as Novus Ordo Franciscans. We produce here the full content of the card:

In the context of the nativity, Luke tells us about the meeting between Mary and her cousin Elizabeth. The two women, both expecting a child, meet each other with attentiveness and sensitivity. At the opening of the Synod, Pope Francis asked us to approach the peoples of the Amazon on our ‘tiptoes’.

In this picture you see Mary, who we honor as the ‘new Eve’ or Mother of Life, together with Pachamama, who some indigenous peoples honor as the ‘earth mother’. Francis of Assisi too describes the earth as our mother in the Canticle.

Celebrating Christmas, I wish that we may approach God and each other on our ‘tiptoes’ so that we experience in these meetings the ‘real living’.

On behalf of Franciscans International,

Markus Heinze, OFM
Executive Director


Yeah, whatever. We’re not going to dignify the “tiptoe” nonsense with any comment.

But there’s something else that needs a little attention. We are told that “Francis of Assisi too describes the earth as our mother in the Canticle [of the Sun].” Yes, indeed, St. Francis spoke of “Mother Earth”, “Brother Sun”, and even “Sister Bodily Death”. But he used these as metaphors and not as objects of worship. Nor did he attempt a syncretistic fusion of Catholicism with Paganism.

By the way, when “Pope” Francis presented St. Francis’ Canticle of the Sun in his environmentalist encyclical Laudato Si’ a few years back, he omitted all (but not only) those parts that make mention of mortal sin. Remember?

It only makes sense: Who wants to be distracted by such antiquated concepts as mortal sin against God while worshipping “Mother Earth”? And don’t say it’s not happening: Vatican “Cardinal” Gianfranco Ravasi showed us how while in Canada a televised Novus Ordo worship service sang Gaia’s praises.

You will have noticed that the digital pseudo-Christmas card from the Franciscans International is graced by a quote — not from the Holy Gospels, mind you, or from the other divinely inspired texts of the New Testament or from one of the Old Testament prophets. No, the quote is from the Jewish existentialist Martin Buber (1878-1965), one of the thinkers from which Francis appears to draw his ideology-disguised-as-Catholicism: “All real living is meeting.”

This is the state of the Novus Ordo religion at the close of the Year of Our Lord 2019.

It looks like Pachamama is going to stick around for a while.

Image source: Franciscans International
License: fair use

Jorge Bergoglio replaced Christ…with a life jacket.

Jorge Bergoglio “Pope Francis” has replaced Jesus Christ with a life jacket, and portrayed it as a ‘crucifix.’

As we know from basic catechism, a person commits a sin of sacrilege when he mistreats sacred persons, places, and things.

When the mistreatment is done to a person consecrated to God, it is a personal sacrilege. When the mistreatment is done against a sacred thing, like a sacrament, Holy Scripture, blessed objects, chalices, statues, etc., it is a real sacrilege.

Replacing Jesus Christ with a life jacket, according to what the Church teaches, is a sin of real sacrilege.

This isn’t the first rodeo for Jorge Bergoglio.

What makes the incident even more bold, in addition to it being public and published by the occupiers of the Vatican, is that like the Pachamama figurines, he actually ‘blessed’ this ‘life jacket crucifix’.

For those in union with Jorge Bergoglio and the Church created at the ‘Second Vatican Council’, the Pachamama figurines and this life jacket crucifix are actually blessed objects!

Of course, objectively, since Bergoglio was ‘ordained’ with the rite from the communist modernist Montini, he doubtfully was a priest to begin with. So those offensive things aren’t actually blessed.

The antics of this false pope are not the problem, but the results of it. The problem began with the false church created at V2. It contradicts the Catholic Church. The bad fruits of sacrileges, idolatries, and other grave offenses will only continue, because the V2 church itself is a rotten tree.

For more details of the differences between the Catholic Church and the novus ordo church, here is a series of side-by-side comparisons.

Francis denies the Co-Redemption of the Blessed Virgin Mary — but is it Catholic Doctrine?

from Novus Ordo Watch

“At the Cross her station keeping…”

Although he loves to feign a great devotion to the Most Holy Mother of God, in actual fact Jorge Bergoglio (“Pope” Francis) has as much hatred and contempt for her as he does for her Divine Son, our Blessed Lord and Savior Jesus Christ. Just last week, on Dec. 9, we published a blog post giving several concrete examples of how the apostate from Buenos Aires blasphemes the Blessed Virgin Mary. Little did we know he was going to do it again just three days later.

On Dec. 12, for the Feast of Our Lady of Guadalupe, the papal pretender presided over a Novus Ordo worship service at St. Peter’s Basilica (photos and video here). During the homily he couldn’t help himself: Not only did he deny the doctrine of the Co-Redemption of the Blessed Virgin Mary, he mocked it as “foolishness”:

Pope Francis appeared to flatly reject proposals in some theological circles to add “co-redemptrix” to the list of titles of the Virgin Mary, saying the mother of Jesus never took anything that belonged to her son, and calling the invention of new titles and dogmas “foolishness.”

“She never wanted for herself something that was of her son,” Francis said. “She never introduced herself as co-redemptrix. No. Disciple,” he said, meaning that Mary saw herself as a disciple of Jesus.

Mary, the pope insisted, “never stole for herself anything that was of her son,” instead “serving him. Because she is mother. She gives life.”

“When they come to us with the story of declaring her this or making that dogma, let’s not get lost in foolishness [in Spanish, tonteras],” he said.

(Ines San Martin, “Pope calls idea of declaring Mary co-redemptrix ‘foolishness’”Crux, Dec. 13, 2019; italics given.)

Notice that Francis does not merely reject the idea of raising the Co-Redemption (alternate spelling is “Corredemption”) to the level of dogma and officially sanctioning the title of “Co-Redemptrix”, he scoffs at the idea and thereby insults those who favor it. He could have simply said the proposal is not wise and theologically inaccurate, if that’s what he believes, but he chose to go further. He even stooped so low as to suggest that the Co-Redemption implies the Blessed Mother stealing what belongs to Christ.

It is tragicomic that Francis pronounced these impious words on the same day that Life Site published an open letter from Novus Ordo laity addressed to Francis, “imploring him to condemn the idolatry of mother earth (Pachamama) that recently took place at the Vatican and to confirm them in honoring Mary as mother and queen.”

What is the Co-Redemption?

But what even is the Co-Redemption? Many have probably never even heard of it. Is it really traditional Catholic doctrine or is it an impermissible exaggeration of the role of the Mother of Sorrows? Does the title “Co-Redemptrix” not cross the line into quasi-idolatry, making Mary Most Holy to be equal with Christ? And would this doctrine not be an implicit denial of the Council of Trent, which speaks of “Jesus Christ our Lord, who alone is our Redeemer and Savior” (Session 25; Denz. 984)?

Concerned souls can breathe easy: The notion of Mary’s Co-Redemption does not mean that Christ’s Mother is equal with God, that she is divine, that Christ is not our only Redeemer, or that His Redemption was lacking in something a mere creature had to supply.

A lot of the confusion about the concept seems to stem from the prefix “co-.” We must understand that this word does not mean equal. Being derived from the Latin word cum, it simply means with (see Leo F. Stelten, Dictionary of Ecclesiastical Latin [Peabody, MA: Hendrickson Publishers, 1995], s.v. “cum”). When we say that the Blessed Mother is the Co-Redemptrix, we mean that she is associated and united with the Redemption of Christ by participating in it in a unique but clearly subordinate way. Precisely in what way, that is the content of the doctrine of the Corredemption.

Is the Co-Redemption Reasonable?

It is not foreign to God to permit His creatures to share in both His natural and His supernatural work. For example, although God is the only Creator, nevertheless He has allowed parents to be co-operators with Him in the work of creation, and this is appropriately called pro-creation. Every priest is an alter Christus (“another Christ”) — he offers Holy Mass, forgives sins, baptizes, etc., in persona Christi (cf. 2 Cor 2:10). The administration of the sacraments is a clear example of where God permits human beings to share in His work of saving souls, but it is not the only one, for, as St. Paul says, in a certain sense all Catholics “are God’s coadjutors” (1 Cor 3:9), that is, His assistants.

We know from Divine Revelation that Jesus Christ is our one and only Mediator: “For there is one God, and one mediator of God and men, the man Christ Jesus” (1 Tim 2:5). Yet we also know that this One Mediatorship of Christ does not prevent other, lesser mediators who are subordinate to, and entirely dependent upon, the Divine Mediator. Among them there is, first and foremost, the Blessed Virgin, who is the Mediatrix of All Graces, and then all the other saints. Ultimately, even every last one of us who practices intercessory prayer shares in a very subordinate way in the One Mediatorship of Christ, simply because that is how God has willed it to be in the Communion of Saints. It is a beautiful and consoling truth, one that does not take anything away from Christ’s Mediatorship but demonstrates its great efficacy.

Now it is evident that God willed to allow the Holy Virgin to co-operate in the work of the Incarnation (see Lk 1:26ff.); why then should He not also permit her, who “kept all these words, pondering them in her heart” (Lk 2:19), to co-operate in the work of the Redemption, which is the reason our Blessed Lord became incarnate in the first place?

The Blessed Virgin Mary’s unique participation in the Redemption of our Lord and Savior Jesus Christ is definitely taught in Divine Revelation and by the Catholic Church’s magisterium, as the following copious quotations will demonstrate.

Church Doctrine on the Co-Redemption

The Corredemption is announced in the very first prophecy of the Redeemer: “I will put enmities between thee and the woman, and thy seed and her seed: she shall crush thy head, and thou shalt lie in wait for her heel” (Gen 3:15). That a woman should be permitted to cooperate in the Redemption of mankind is most fitting, as it was through the cooperation of a woman that man fell into sin to begin with (see Gen 3:1-6). As Jesus Christ is the New Adam (cf. 1 Cor 15:22), so Mary is the New Eve (Eva –> Ave).

In his Letter to the Colossians, St. Paul the Apostle mentions that “[I] now rejoice in my sufferings for you, and fill up those things that are wanting of the sufferings of Christ, in my flesh, for his body, which is the church” (Col 1:24). On this passage, the Scripture commentary of Fr. George Haydock notes:

The wisdom, the will, the justice of Jesus Christ, requireth and ordaineth that his body and members should be companions of his sufferings, as they expect to be companions of his glory; that so suffering with him, and after his example, they may apply to their own wants and to the necessities of others the merits and satisfaction of Jesus Christ, which application is what is wanting, and what we are permitted to supply by the sacraments and sacrifice of the new law.

(Haydock Commentary; italics given.)

If this is true for all members of Christ’s Body, for all Catholics, how would it not apply in the most exemplary fashion to the Blessed Virgin Mary, the only member of the Church who was never under the dominion of Satan or sin for even an instant, and whose own individual suffering was prophesied by St. Simeon in Sacred Scripture with the words, “thy own soul a sword shall pierce” (Lk 2:35)?

The papal magisterium is filled with beautiful references and allusions to the Blessed Virgin’s unique participation in the Redemption of Christ.

In a letter of Jan. 9, 1801, Pope Pius VII wrote to the bishop of Cagliari that the Sorrowful Virgin “stood at the foot of the Cross and offered those sorrows to the Eternal Father for our salvation” (Apostolic Letter Id Officii Debent; in Benedictine Monks of Solesmes, eds., Papal Teachings: Our Lady [Boston, MA: Daughters of St. Paul, 1961], n. 12, p. 41).

In his Apostolic Constitution defining the dogma of the Immaculate Conception ex cathedra, Pope Pius IX taught:

Hence, just as Christ, the Mediator between God and man, assumed human nature, blotted the handwriting of the decree that stood against us, and fastened it triumphantly to the cross, so the most holy Virgin, united with him by a most intimate and indissoluble bond, was, with him and through him, eternally at enmity with the evil serpent, and most completely triumphed over him, and thus crushed his head with her immaculate foot.

(Pope Pius IX, Apostolic Constitution Ineffabilis Deus)

In a letter of Aug. 25, 1873, the same Pope Pius IX pointed out that the Mother of God “was so closely united to the sacrifice of her Divine Son, from the virginal conception of Jesus Christ to His sorrowful Passion, that she was called by some Fathers of the Church, Virgin Priest” (Apostolic Letter Cum Purgaturus; in Papal Teachings: Our Lady, n. 69, p. 85). It is important to understand that the type of priesthood referred to here is not the ordained or ministerial priesthood that most people will think of when they hear the word “priest”. Hence, in order to avoid confusion among the faithful, the Church subsequently forbade a devotion to Mary as Virgin-Priest and in a decree of Apr. 8, 1916, disapproved of images depicting the Blessed Mother wearing priestly vestments (see Acta Apostolicae Sedis VIII [1916], p. 146).

Pius IX’s immediate successor, Pope Leo XIII, more than hinted at Blessed Mary’s Co-Redemption in one of his many encyclical letters on the Holy Rosary when he taught:

In the Garden of Gethsemane, where Jesus is in an agony; in the judgment-hall, where He is scourged, crowned with thorns, condemned to death, not there do we find Mary. But she knew beforehand all these agonies; she knew and saw them. When she professed herself the handmaid of the Lord for the mother’s office, and when, at the foot of the altar, she offered up her whole self with her Child Jesus — then and thereafter she took her part in the laborious expiation made by her Son for the sins of the world. It is certain, therefore, that she suffered in the very depths of her soul with His most bitter sufferings and with His torments. Moreover, it was before the eyes of Mary that was to be finished the Divine Sacrifice for which she had borne and brought up the Victim. As we contemplate Him in the last and most piteous of those Mysteries, there stood by the Cross of Jesus His Mother, who, in a miracle of charity, so that she might receive us as her sons, offered generously to Divine Justice her own Son, and died in her heart with Him, stabbed with the sword of sorrow.

(Pope Leo XIII, Encyclical Iucunda Semper, n. 3)

In the same encyclical, Pope Leo included this beautiful prayer to the Sorrowful Virgin:

Yes, we fly to thee, we miserable children of Eve, O holy Mother of God. To thee we lift our prayers, for thou art the Mediatrix, powerful at once and pitiful, of our salvation. Oh, by the sweetness of the joys that came to thee from thy Son Jesus, by thy participation in His ineffable sorrows, by the splendors of His glory shining in thee, we instantly beseech thee, listen, be pitiful, hear us, unworthy though we be!

(Iucunda Semper, n. 8)

In an earlier encyclical on the Rosary, the same Pope Leo had taught that “the Immaculate Virgin, chosen to be the Mother of God and thereby associated with Him in the work of man’s salvation, has a favor and power with her Son greater than any human or angelic creature has ever obtained, or ever can gain” (Encyclical Supremi Apostolatus, n. 2).

All subsequent Popes taught the Universal Church in the same manner:

When the supreme hour of the Son came, beside the Cross of Jesus there stood Mary His Mother, not merely occupied in contemplating the cruel spectacle, but rejoicing that her Only Son was offered for the salvation of mankind, and so entirely participating in His Passion, that if it had been possible she would have gladly borne all the torments that her Son bore (S. Bonav. 1. Sent d. 48, ad Litt. dub. 4). And from this community of will and suffering between Christ and Mary she merited to become most worthily the Reparatrix of the lost world (Eadmeri Mon. De Excellentia Virg. Mariae, c. 9) and Dispensatrix of all the gifts that Our Savior purchased for us by His Death and by His Blood.

(Pope St. Pius X, Encyclical Ad Diem, n. 12)

In fact, according to the common teaching of the Doctors it was God’s design that the Blessed Virgin Mary, apparently absent from the public life of Jesus, should assist Him when He was dying nailed to the Cross. Mary suffered and, as it were, nearly died with her suffering Son; for the salvation of mankind she renounced her mother’s rights and, as far as it depended on her, offered her Son to placate divine justice; so we may well say that she with Christ redeemed mankind.

(Pope Benedict XV, Apostolic Letter Inter Sodalicia [May 22, 1918], in Acta Apostolicae Sedis X [1918], p. 181; translation taken from Papal Teachings: Our Lady, n. 267, p. 194.)

In his Apostolic Letter Explorata Res of Feb. 2, 1923, Pope Pius XI spoke of “the fact that the sorrowful Virgin took part with Jesus Christ in the work of the Redemption” (in Acta Apostolicae Sedis XV [1923], p. 104; translation from Papal Teachings: Our Lady, n. 282, p. 205).

In 1928, Pius XI issued an encyclical letter on reparation to the Sacred Heart of Jesus, in which he explained what can be considered the basis for any and all acts of participation in the Redemption on the part of human beings:

Rightly, therefore, does Christ, still suffering in His mystical body, desire to have us partakers of His expiation, and this is also demanded by our intimate union with Him, for since we are “the body of Christ and members of member” (1 Corinthians xii, 27), whatever the head suffers, all the members must suffer with it (Cf. 1 Corinthians xii, 26).

(Pope Pius XI, Encyclical Miserentissimus Redemptor, n. 14)

The same Roman Pontiff concluded this encyclical stating that the Mother of God “offered Him [Jesus Christ] as a victim by the Cross” so that “by her mystic union with Christ and His very special grace she likewise became and is piously called a reparatress” (n. 21).

Not surprisingly, the last (known) true Pope so far, Pius XII, also taught the Corredemption of the Blessed Virgin:

It was she, the second Eve, who, free from all sin, original or personal, and always most intimately united with her Son, offered Him on Golgotha to the Eternal Father for all the children of Adam, sin-stained by his unhappy fall, and her mother’s rights and mother’s love were included in the holocaust.

(Pope Pius XII, Encyclical Mystici Corporis, n. 110)

We must remember especially that, since the second century, the Virgin Mary has been designated by the holy Fathers as the new Eve, who, although subject to the new Adam, is most intimately associated with him in that struggle against the infernal foe which, as foretold in the protoevangelium, would finally result in that most complete victory over the sin and death which are always mentioned together in the writings of the Apostle of the Gentiles….

Hence the revered Mother of God, from all eternity joined in a hidden way with Jesus Christ in one and the same decree of predestination, immaculate in her conception, a most perfect virgin in her divine motherhood, the noble associate of the divine Redeemer who has won a complete triumph over sin and its consequences….

(Pope Pius XII, Apostolic Constitution Munificentissimus Deus, nn. 39-40)

But the Blessed Virgin Mary should be called Queen, not only because of her Divine Motherhood, but also because God has willed her to have an exceptional role in the work of our eternal salvation….

Now, in the accomplishing of this work of redemption, the Blessed Virgin Mary was most closely associated with Christ….

From these considerations, the proof develops on these lines: if Mary, in taking an active part in the work of salvation, was, by God’s design, associated with Jesus Christ, the source of salvation itself, in a manner comparable to that in which Eve was associated with Adam, the source of death, so that it may be stated that the work of our salvation was accomplished by a kind of “recapitulation,” in which a virgin was instrumental in the salvation of the human race, just as a virgin had been closely associated with its death; if, moreover, it can likewise be stated that this glorious Lady had been chosen Mother of Christ “in order that she might become a partner in the redemption of the human race”; and if, in truth, “it was she who, free of the stain of actual and original sin, and ever most closely bound to her Son, on Golgotha offered that Son to the Eternal Father together with the complete sacrifice of her maternal rights and maternal love, like a new Eve, for all the sons of Adam, stained as they were by his lamentable fall,” then it may be legitimately concluded that as Christ, the new Adam, must be called a King not merely because He is Son of God, but also because He is our Redeemer, so, analogously, the Most Blessed Virgin is queen not only because she is Mother of God, but also because, as the new Eve, she was associated with the new Adam.

(Pope Pius XII, Encyclical Ad Caeli Reginam, nn. 35-36,38)

The specific title “Co-Redemptrix” for the Blessed Virgin was explicitly used by some of the Popes, such as Pius XI, who during a radio message addressed the Mother of God thus: “Mother most faithful and most merciful, who as coredemptrix and partaker of thy dear Son’s sorrows didst assist Him as He offered the sacrifice of our Redemption on the altar of the Cross…” (Radio Message to Pilgrims at Lourdes, Apr. 28, 1935; excerpted in Papal Teachings: Our Lady, n. 334, p. 228).

The title “Co-Redemptrix” also appears in documents issued by the Holy Office, of which each Pope is the head. The Holy Office is the Vatican dicastery charged with enforcing orthodoxy throughout the Universal Church. In 1913, under Pope St. Pius X, a decree was issued referring to “the glorious name of his Mother, our corredemptrix, the Blessed Mary” (“glorioso … nomine Matris suae, corredemptricis nostrae, beatae Mariae”; in Acta Apostolicae Sedis V [1913], p. 364). Furthermore, the following year the same sainted Roman Pontiff, Pius X, granted an indulgence to a prayer that addressed the Mother of Jesus as “the corredemptrix of the human race” (“corredentrice del genere umano”; in Acta Apostolicae Sedis VI [1914], p. 108).

The Theological Status of the Doctrine

Quotes like the foregoing could be multiplied further, but these suffice to establish that the magisterial evidence for the truth of the Corredemption of Mary is overwhelming; thus it is clear that no Catholic can question it without sinning. Yet the precise theological note of this teaching still remains to be determined. Is it dogma, such that its denial would constitute the sin of heresy? Or does it possess a lesser theological status?

Fr. Joseph de Aldama, S.J., in his treatise On the Blessed Virgin Mary for the dogmatic compendium Sacrae Theologiae Summa, draws some necessary distinctions and assesses the theological status of each individually:

a) That Mary cooperated in the work of redemption, at least mediately, is a matter of faith (de fide).

b) That she also cooperated immediately is a doctrine more in conformity with the quoted texts of the Holy Pontiffs. Indeed these texts, taken together as a whole, signify the constant teaching for a century of the Roman Pontiffs proposed to the whole Church more clearly with the passage of time. For they are not unaware of the disputes of theologians over this matter.

c) That the title of Corredemptrix is used rightly is certain; and it is not licit to doubt about is suitability.

(Rev. Joseph A. de Aldama, Sacrae Theologiae Summa IIIA: On the Blessed Virgin Mary, n. 158; italics given.)

One could write an entire book on the Blessed Virgin’s association with Christ in His Work of Redemption. People who are interested in reading more about this topic are encouraged to consult the appropriate pre-Vatican II Church-approved literature on the subject, such as Fr. Juniper Carol’s 3-volume Mariology set, recently reprinted by Mediatrix Press.

We must remember that the Corredemption of the Blessed Virgin detracts from Christ’s Redemptive Work no more than honoring her as the Mother of God takes away from His Incarnation. On the contrary! As God would not become man without the cooperation of a woman (cf. Lk 1:38), so He chose to redeem the world not without the participation of His sorrowful and afflicted sinless Mother. The ultimate source of the Co-Redemption, we must always remember, is the inscrutable Will of God; it was simply His “special divine will to admit and associate Her with Christ in the work of redemption” (de Aldama, On the Blessed Virgin Mary, n. 158).

Thus the Co-Redemption of Mary is reasonable, in conformity with Divine Revelation, and entirely magisterial. It is, furthermore, incredibly beautiful.

All Catholics Must Assent to the Papal Teaching

Tragically, there are even some who call themselves Catholics and sedevacantists who deny the Blessed Mother’s participation in the Redemption; they opt instead to abide by their own private interpretation of Church teaching, as though they had the right to deviate from the papal magisterium under any pretext.

Yet the Church is clear on the authority of papal teaching, even when it is exercised non-infallibly. St. Robert Bellarmine, the Doctor of the Papacy, pointed out that “all Catholics agree” that “the Pope, by himself or with a particular Council, while stating something in a doubtful matter, whether he could err or not, must be obediently heard by all the faithful” (De Romano Pontifice, Book IV, Chapter II; Grant translation).

Pope Pius IX exhorted his bishops to be “vigilant in act and word, so that the faithful may grow in love for this Holy See, venerate it, and accept it with complete obedience; they should execute whatever the See itself teaches, determines, and decrees” (Encyclical Inter Multiplices, n. 7).

Not surprisingly, the same was also the clear teaching of Pope Leo XIII:

If in the difficult times in which Our lot is cast, Catholics will give ear to Us, as it behooves them to do, they will readily see what are the duties of each one in matters of opinion as well as action. As regards opinion, whatever the Roman Pontiffs have hitherto taught, or shall hereafter teach, must be held with a firm grasp of mind, and, so often as occasion requires, must be openly professed.

(Pope Leo XIII, Encyclical Immortale Dei, n. 41; underlining added.)

It happens far otherwise with Christians; they receive their rule of faith from the Church, by whose authority and under whose guidance they are conscious that they have beyond question attained to truth. Consequently, as the Church is one, because Jesus Christ is one, so throughout the whole Christian world there is, and ought to be, but one doctrine: “One Lord, one faith;” “but having the same spirit of faith,” they possess the saving principle whence proceed spontaneously one and the same will in all, and one and the same tenor of action.

In defining the limits of the obedience owed to the pastors of souls, but most of all to the authority of the Roman Pontiff, it must not be supposed that it is only to be yielded in relation to dogmas of which the obstinate denial cannot be disjoined from the crime of heresy. Nay, further, it is not enough sincerely and firmly to assent to doctrines which, though not defined by any solemn pronouncement of the Church, are by her proposed to belief, as divinely revealed, in her common and universal teaching, and which the [First] Vatican Council declared are to be believed “with Catholic and divine faith.” But this likewise must be reckoned amongst the duties of Christians, that they allow themselves to be ruled and directed by the authority and leadership of bishops, and, above all, of the Apostolic See.

And how fitting it is that this should be so any one can easily perceive. For the things contained in the divine oracles have reference to God in part, and in part to man, and to whatever is necessary for the attainment of his eternal salvation. Now, both these, that is to say, what we are bound to believe and what we are obliged to do, are laid down, as we have stated, by the Church using her divine right, and in the Church by the supreme Pontiff.

Wherefore it belongs to the Pope to judge authoritatively what things the sacred oracles contain, as well as what doctrines are in harmony, and what in disagreement, with them; and also, for the same reason, to show forth what things are to be accepted as right, and what to be rejected as worthless; what it is necessary to do and what to avoid doing, in order to attain eternal salvation. For, otherwise, there would be no sure interpreter of the commands of God, nor would there be any safe guide showing man the way he should live.

(Pope Leo XIII, Encyclical Sapientiae Christianae, nn. 21, 24; underlining added.)

To a Catholic, then, the matter is clear.

Who is the Fool now?

In his role as “Pope” Francis, Bergoglio said it was “foolish” to look upon the Blessed Mother as the Co-Redemptrix of mankind. As it turns out, however — and this won’t come as a surprise to many –, it is Bergoglio who is the fool. Thinking himself wise, he added yet another mortal sin to his nearly endless list of grievous offenses against Almighty God, who will not be mocked (see Gal 6:7): “For it is written: I will destroy the wisdom of the wise, and the prudence of the prudent I will reject. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world?” (1 Cor 1:19-20).

Clearly, the Co-Redemption is traditional Catholic doctrine — and now we know it is one more that Francis denies. Depending on precisely what aspects of the Mother of God’s participation in Christ’s Redemptive Sacrifice he means to reject when he calls it “foolishness”, his denial may or may not rise to the level of heresy this time.

However, his proud contempt for the teaching authority of Holy Mother Church and for the Virgin of Sorrows most certainly does reach to heaven.

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Burke and Schneider – False Hopes

from In Veritate

There are many who are asking me if there is anything to hope for in Novus Ordo Cardinal Burke and Bishop Schneider. For those who do not know them, these are two vocal critics of Bergoglio among the Novus Ordo hierarchy.

My response is that for the moment there is nothing to hope for from them. Cardinal Burke has taken the position thus far that the way to solve the Bergoglio problem is (1) by making public corrections of his errors, or (2) by dismissing his errors as merely Bergoglio’s opinion.

Neither of these “solutions,” however, does anything to preserve the Church’s continuity of doctrine. The problem facing the Novus Ordo conservatives is how to preserve the seamless garment of continuity of dogmatic teaching, moral teaching, essential disciplines, and liturgical rites of the Catholic Church. The Church claims to be divinely assisted in these matters, in such a way that the universal teachings, disciplines, and liturgical rites of the Catholic Church would be free from any pernicious error.

Let me explain. The infallibility of the Church is restricted in this way: (1) the doctrine which is taught must be contained in revelation, either Scripture or Tradition, at least implicitly; (2) the doctrine must be taught as having been divinely revealed either by the pope speaking with his full authority or by all the bishops of the world, together with the pope, either in a general council or dispersed throughout the world.

Infallible teaching made by popes alone, what is commonly referred to as ex cathedra teachings, are very rare. General councils are very rare, as well, and not all things which a general council teaches qualify as infallible unless such language is used to indicate that the Church is declaring something to be divinely revealed. There are many explanations given in council documents which do not qualify as having been divinely revealed, or promulgated with supreme authority with the intention to define.

What is not rare is ordinary universal magisterium, which happens every day, according to Pope Pius XI. This is the common teaching of bishops in union with the pope, that is, in union with the pope who is also teaching the same doctrine. This teaching happens through preaching, through the creeds of the Catholic Church, through approved catechisms, through the general teaching of Catholic theologians, and through approved universal liturgical rites. Nearly all of the Church’s moral teaching is by means of universal ordinary magisterium. For example, I know of no document which solemnly teaches that adultery is wrong, or that fornication is wrong. These things are taught by the Church’s universal ordinary magisterium, and require the assent of faith. The same may be said concerning the doctrine of Guardian Angels. These are infallible teachings. To deny them would be heresy.

Apart from these teachings which I have already described, there are many doctrines, disciplines, and liturgical rites which are negatively infallible. This simply means that although they are subject to reform, even suppression or retraction, they nonetheless are free from anything that would be sinful to accept or observe. So, for example, a pope might increase or decrease the obligation of fasting. While one could argue about the prudence of his decision, we have the guarantee from the indefectibility of the Church that it would not be a sin to observe the law. The same would be true of what is known as pontifical magisterium, which is used very commonly by popes, in which they teach authoritatively, usually in encyclicals, but do not wish to make a definition of what they are teaching. They may be unwilling to define the doctrine for many reasons, for example, that they have not done sufficient research about the matter necessary for a definition. To these teachings of popes we owe something called religious assent, that is, not the assent of faith, which can never change, but an assent to the teaching based on the authority of the pope as universal teacher of the whole Church. It would be sinful to repudiate these teachings, although not the sin of heresy. An example of this would be the teaching concerning the Mystical Body of Christ contained in Mystici Corporis of Pope Pius XII. [1]

The universal disciplines of the Church, as well as her universal liturgical rites, also come under negative infallibility. This means that while they may be more or less good, more or less perfect, they nevertheless could never prescribe anything sinful or pernicious. The Chinese missal, approved in the seventeenth century, is an example of this. The approval was later rescinded as a bad idea, but the law did not prescribe something sinful. [2]

This infallibility of the Church in its solemn and universal ordinary magisterium, as well as its negative infallibility in its sacred rites, pontifical magisterium, and disciplines, is all the effect of a more general principle of its indefectibility. By indefectibility we mean that (1) the Church must continue as an institution until the end of time, and (2) must continue the same in all its essential elements, without deviation or corruption, until the end of time. The essential elements of any religion are threefold: (1) faith and morals; (2) laws and disciplines; (3) liturgical rites.

This indefectibility is based on Our Lord’s words: “Behold I am with you all days even to the consummation of the world.”

The central issue for the Catholic Church since Vatican II is this indefectibility. While there is no argument about the continuity of the Catholic Church as an institution, there is plenty of angst about its continuity in doctrine, disciplines, and liturgy.

There are three responses to this problem: (1) that of the sedevacantists, who hold that the Vatican II revolution was evil from the start, and that all those who have participated in it and promote it have lost their ability to rule the Church, or never had it to begin with; (2) that of the SSPX and similar organizations, which hold that many doctrines, disciplines, and liturgical practices of the Novus Ordo are indeed evil, but that Catholics can “sift” these things for what is Catholic, and reject what is non-Catholic; (3) that of the Novus Ordo conservatives, who, up to recently, have said that the changes of Vatican II are in themselves acceptable, if deficient, but involve nothing false or pernicious. The problems in the Church are caused by bad interpretation of the documents of Vatican II.

The preservation of indefectibility is absolutely central and essential to the Vatican II problem. If Vatican II involves defection from the faith, or has prescribed or even permitted pernicious errors or sinful practices, then the claim of the Catholic Church to be assisted by Christ until the end of time collapses in ashes. If Vatican II is defection, and has been promulgated by the true hierarchy of the Catholic Church, then the Catholic Church is a big hoax.

The Novus Ordo conservatives are presently experiencing a meltdown, because they are no longer capable of making a credible argument that Bergoglio’s teachings are in accordance with the Catholic Faith. So they are turning toward one of the two other solutions, either that of sedevacantism or that of the SSPX, the “sifting solution.”

The Modernists, of course, have no care about continuity of doctrine, discipline, or liturgy. They believe in the evolution of all of these things. What they are very concerned about, however, is the continuity of the institution of the Catholic Church, since they want to use its credibility as a vehicle for their wicked doctrines and practices. It is similar to a bunch of thugs who have stolen your Rolls-Royce and are now taking it for a joy ride around town.

All of this brings us to the point: Is there hope in Cardinal Burke and Bishop Schneider? The answer is no, not at this point at least. They are abandoning the Novus Ordo conservative position (the “nothing-has-changed” solution), but they are embracing the SSPX “sifting” position. So Cardinal Burke has issued corrections of Bergoglio’s false doctrines, as if this fixes the problem.

It does not fix the problem. The very idea that a correction is necessary proves the fact that there has been a deviation in doctrine in the supreme teacher of the Church. The correction merely supports the accusation that the Church has defected. Then there is the problem: Who is right? the pope or the correctors? Would not a Catholic side with the pope? Who appointed the correctors anyway? What authority do they have? Maybe the self-appointed correctors need self-appointed correctors. And maybe the correctors’ correctors need self-appointed correctors. Does everyone see the absurdity of this? Why have a pope if all you need is self-appointed correctors?

Bishop Schneider has written a whole treatise addressing the heretical pope issue, in which he incorporates many Modernist ideas about the papacy, and advocates the recognize and resist (SSPX) approach to the problem. For example, he espouses the Modernist doctrine that the Church did not become “pope-centrist” until the late Middle Ages, as if up to that time the pope were merely one bishop among many. He also espouses the Modernist idea that the pope does not embody the whole Church. This is clearly false, since the pope is the vicar of Jesus Christ, who is the Head of the entire Mystical Body, the Roman Catholic Church. Consequently, as all the members of the Church are members of Christ’s Mystical Body, so does the pope represent in himself the entire Church. Saint Ambrose (fifth century) said it so succinctly: Where Peter is, there is the Church.

So there is no hope in these men. They are trying to save the Vatican II religion and its heresy-promulgating hierarchy by diminishing the authority of the pope, and by suggesting that issuing “corrections” will suffice to ensure the indefectibility of the Catholic Church. These are very serious errors.

I say, however, that there is no hope for the time being. For these men, and those like them, are obviously of good will, and desire to see doctrinal continuity in the Church. But we must understand that they have, for many decades, inhabited the same ecclesiastical nest together with the Modernists. As a result, they have lost their sense of outrage against heresy. They live in a church that has institutionalized heresy. It is a heretical flop-house, lodging in it all sorts of theological derelicts. It is akin to living in a slum, where there are rats and cockroaches crawling everywhere in the house, and stinking garbage cans overflowing with refuse. These men have lost all sense of the magnificence, the doctrinal purity, the integrity, the consistency, and the unity of pre-Vatican II Catholicism. Perhaps one day, by God’s grace, they will come to realize what they must do to solve the problem.

The only solution to Vatican II is to dump it, that is, to recognize it as a modernist revolution in the Church, conceived by Modernists, used by Modernists, and directed by Modernists. Consequently, it has no value in the history of the Church, and the hierarchy which instigated it and promulgated it, from John XXIII on, have no legitimacy as rulers of the Catholic Church. In other words, it is not the Catholic Church which is the hoax; it is they who are the hoax.

But one or the other is the hoax. In other words, you cannot somehow bring together an infallible, divinely-assisted, indefectible Church, on the one hand, and the universal promulgation of condemned doctrines, heresies, evil laws, evil disciplines, and non-Catholic rites on the other hand. Logically this is impossible. Something must give.

We know by faith that the Church is divinely assisted, infallible, and indefectible. Consequently the necessary logical conclusion, required by faith, is that it is Vatican II, together with its subsequent reforms, which is the hoax.

[1] Pope Pius XII was explicit about the necessity to accept non-infallible papal teachings. In his encyclical Humani Generis of 1950, the Pope states: “Nor must it be thought that what is expounded in Encyclical Letters does not of itself demand consent, since in writing such Letters the Popes do not exercise the supreme power of their Teaching Authority. For these matters are taught with the ordinary teaching authority, of which it is true to say: “He who heareth you, heareth me”; and generally what is expounded and inculcated in Encyclical Letters already for other reasons appertains to Catholic doctrine. But if the Supreme Pontiffs in their official documents purposely pass judgment on a matter up to that time under dispute, it is obvious that that matter, according to the mind and will of the same Pontiffs, cannot be any longer considered a question open to discussion among theologians.”

[2] “From the extent of the infallible teaching authority to all questions of faith and morals it follows that the Church, and, consequently, the pope, is infallible also in decrees binding the whole Church in matters of divine worship and discipline, since these are in closest connection with faith and morals; that such decrees, therefore, can never contain anything contrary to faith or morals. The same infallibility extends to the canonization of saints.” (Rev. W. Wilmers, S.J., Handbook of the Christian Religion, New York: Benziger Brothers, 1891, no. 59.)