Plus: A Bishop takes a huge risk denouncing Francis’ favorite heresy.
Doubling Down
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Huge Risk
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https:// infovaticana.com/2024/09/10/mons-santiago-gomez-este-relativismo-es-el-nucleo-de-la-crisis-de-occidente-de-europa-y-de-espana/
Plus: As weird as it sounds, Trump is obviously being protected by God. But why?
New Sins
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Trump
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Plus: Modernists are in full panic mode because seminarians are actually Catholic
Nuns
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Panicking Modernists
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https://www.americamagazine.org/faith/2024/06/24/catholic-seminaries-formation-248199
https://www.gloria.tv/post/H2AnRpaLVYRe6iApqqSWXbvPC
Plus: A list of safe organizations to donate your money to instead of St Jude’s.
Pope Francis’ Heretical Apostasy
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https://www.usccb.org/sites/default/files/flipbooks/catechism/225/#zoom=z
https://rorate-caeli.blogspot.com/2024/09/francis-in-asia-all-religions-lead-to.html?m=1
Safe Catholic Donating
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Plus: Why Malachi Martin didn’t reveal the Third Secret of Fatima.
German heretics
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https:// infovaticana.com/2024/09/12/obispo-aleman-nombra-ministros-para-celebrar-la-transicion-de-los-transexuales/
https://www.pillarcatholic.com/p/into-the-future-german-synodal-path?utm_source=share&utm_medium=android&r=e1oc1&triedRedirect=true
https://www.diakonos.be/fiducia-supplicans-le-cardinal-sarah-on-soppose-a-une-heresie-qui-mine-gravement-leglise/
https://www.lifesitenews.com/news/german-bishop-appoints-pro-lgbt-lay-pastoral-ministers-to-help-people-celebrate-their-transition/?utm_source=featured-news&utm_campaign=catholic
Malachi Martin
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Plus: Cardinal Blaise Cupich authorizes some really weird stuff in his diocese.
Bishop Strickland
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https://bishopjosephstrickland.substack.com/p/my-sacred-pause
Cardinal Cupich
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https://www.greenburialcouncil.org/the-catholic-church-and-green-burial.html
Plus: Cardinal says that Catholics must accept the fall of civilization.
Satanists
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https:// infovaticana.com/2024/09/07/el-cardenal-burke-publica-un-libro-sobre-la-negacion-de-la-sagrada-comunion-como-acto-pastoral/
https://newdailycompass.com/en/italy-hosts-stolen-bishop-challenges-satanic-sects
Cardinal Surrenders
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Plus: The St Jude’s Children’s Hospital story got a lot worse.
Heresy
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St Jude’s
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https://www. lepantoin.org/wp/st-jude-childrens-research-hospital/
https://www.catholic.com/magazine/print-edition/the-seven-deadly-sins
Poland is being targeted by Satan’s loyal subjects, while Vigano issues a warning to new priests about the power of Satan.
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Poland
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Plus: friend of the channel Rob Marro has a new book coming out, whose success will help with his in-process Malachi Martin book. His new book can be preordered here.
Pope Francis on tour
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https:// infovaticana.com/2024/09/06/entrevista-al-cardenal-muller-no-se-puede-amenazar-con-castigos-infernales-a-quienes-tienen-una-opinion-sobre-el-cambio-climatico/
https://www. catholicworldreport.com/2024/09/03/pope-francis-begins-indonesia-visit-with-call-for-catholic-muslim-dialogue/#:~:text=%E2%80%9CThe%20Catholic%20Church%20is%20at,a%20more%20efficient%20and%20equitable
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https://apnews.com/article/nicaragua-catholic-church-crackdown-exile-vatican-us-ortega-ddcbe3f439ea0773dc9e1db88a7bb952
https://www.ncronline.org/news/womens-congregations-hit-hard-latest-crackdown-nicaragua
Plus: Benedict XVI tried to warn us about the apostasy Francis is leading.
Peace Deal
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https:// infovaticana.com/2024/09/06/entrevista-al-cardenal-muller-no-se-puede-amenazar-con-castigos-infernales-a-quienes-tienen-una-opinion-sobre-el-cambio-climatico/
Benedict XVI
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Here’s the original post. Below is my English translation.
Ratzinger, Tychonius and Fatima: A Key to Interpreting the End Times
By a Marian soul
It’s not easy to understand the current crisis of evil within the Church, which can sometimes seem insurmountable. Benedict XVI has indicated that the theology of Tychonius can help the Church understand how to unmask and ultimately defeat the evil of the “false brothers” lurking within. In many ways, Tychonius’ ideas overlap with the message of Fatima. If we consider Benedict XVI’s comments on Fatima in the light of Tychonian end-times theology, we are offered a unique perspective on the nature of the Church and the anti-Church in their final confrontation.
“The bishops do, under the guise of a gift from the Church, what promotes the will of the devil”. – Tychonius, Commentary on the Apocalypse, 4th century.
“The Antichrist belongs to the Church, grows in her and with her until the great discessio, which initiates the final revelation”.
– Joseph Ratzinger, Observations on Tychonius’ Conception of the Church, 1956.
“It is not possible for the Church to survive if it passively postpones the resolution of the conflict that tears the ‘bipartite body’ apart until the end of time”. – Giorgio Agamben, The Mystery of Evil: Benedict XVI and the End Times, 2013.
At the General Audience on Wednesday April 22, 2009, Pope Benedict XVI made a remarkable reference to an obscure Christian writer from North Africa, Tychonius. In his commentary, he [Tychonius] sees above all in the Apocalypse a reflection of the mystery of the Church. Tychonius had come to the conviction that the Church was a bipartite body: on the one hand, he said, it belongs to Christ, but there is another part of the Church that belongs to the devil”[i].
For Benedict, Tychonius’ conception of what will happen to the Church at the end of time constitutes an important “missing link” in understanding the unprecedented moment in the economy of salvation that the Holy Father believes the Church and the world have now reached, as well as in understanding his exceptionally enigmatic “resignation”.
As early as 1956, Joseph Ratzinger had been intrigued by the fourth-century African theologian when, as a young priest and budding teacher, he wrote and published an essay entitled “Observations on Tychonius‘ Concept of the Church in the ’Liber Regularum’”[ii]. [The essay explores what Ratzinger calls Tychonius’ “paradox”: “the fact that a man consciously and voluntarily places himself outside any concrete ecclesial communion while wanting to remain a Christian and believing himself to belong to the true Church”[iii].
For Tychonius, the city of the devil exists both outside and inside the Church, not only among pagans but also among Christian impostors. Tychonius thus refers to a mysterious presence of evil in salvation history, found throughout Sacred Scripture and culminating in the bipartite structure of the Church: it is made up of two distinct bodies that coexist in the same visible institution, even though they are diametrically opposed to each other.
The Church’s ongoing confrontation with the devil is the central theme of Tychonius’s commentary, though he focuses on the war waged within the Church. The term “anti-Church” is a fitting designation for the body of the devil, because his body masquerades as the Church.
Tychonius identifies this enemy body, which disguises itself with the outward trappings of the Church, using two biblical terms that he considers interchangeable: the “mystery of iniquity”[iv] and the “abomination of desolation”[v] According to Tychonius, this iniquitous, abominable and adverse entity will only be fully revealed at the time of what Tychonius calls the great discessio (2 Thess. 2:3). Many English translations render this word as “apostasy” or “revolt”. The Latin word clearly means “fall” or “separation”. It is only at the moment of the “fall” that the bipartite condition of the world – two cities, one of God and the other of the devil – will be fully exposed and shown in what will in fact be a “tripartite” division – the true Church, the false Church and the pagan world.
For Tychonius, it is only when the “great discessio” occurs that the distinction between the true Church and the false Church finally becomes manifest.
Faithful Christians generally assume that the “fall” – the “separation”, the “departure” – will be brought about by masses of people “leaving” the Church, a mass exodus of non-believers. For Tychonius, however, the opposite is true. Tychonius understands that the great ‘fall’ of the end times will not be caused by unfaithful people leaving the Bride of Christ, but rather by the Bride of Christ distancing herself from those who are unfaithful in her midst. In other words, for Tychonius, it’s not the unfaithful who will “turn away”, but rather the true believers, who will turn away from the evil within the Church. A paradoxical inversion.
For Tychonius, it is the new Israel that must set out on its new Exodus. The true Church itself will carry out the great apostasy as a way of salvation[vi] from its enemies. In a sense, the true Church will force apostasy into the light, because the body of the devil, present in the false brethren who inhabit the Church, is already, and always has been, apostate. This fact has only been concealed. As Tychonius explains, “It is necessary that Antichrist be revealed throughout the world, and likewise that he be defeated everywhere by the Church… But now he is hidden in the Church”[vii].
How will the false brethren deceive people into trusting their leadership? On this point, Tychonius is categorical: these false brethren are often found among the Church’s leaders, the bishops. “The bishops do, under the guise of a gift from the Church, what promotes the devil’s will.”[viii] The bishops offer the beast the appearance of a lamb, while it uses them as spokesmen for its agenda.
However, once the apostasy is implemented, the Bride of Christ (the true Church) will find itself fighting not only the false brethren, but also the pagan world, which will have joined the false brethren in an openly united demonic front: “the whole body of the devil has been permitted by God”[ix].
Tychonius, Fatima and the Great Apostasy
In the light of Tychonian theology, Benedict XVI’s various comments on the meaning of the Fatima message take on new significance. It becomes clear that Benedict XVI understands the message of Fatima in the context of Tychonius’ assertion that the greatest evil for the Church at the end of time is the evil hidden within her.
During Benedict XVI’s pilgrimage to Fatima in May 2010, a journalist asked the Holy Father:
Your Holiness, what significance do the Fatima apparitions have for us today? And when you presented the text of the Third Secret to the Vatican Press Office in June 2000 – several of us and other colleagues were present at the time – you were asked whether the message could be extended beyond the attack on John Paul II to the other sufferings of popes. Is it possible, in your opinion, to include the sufferings of today’s Church in this vision[x]?
Given that the Holy See had essentially closed the door on the Third Secret of Fatima, Benedict XVI’s response was simply astounding. Today, it can even be seen as “Tychonian”:
. . . [Beyond this great vision of the Pope’s suffering, which we can relate in the first place to Pope John Paul II, are indicated realities of the future of the Church which as we go along develop and manifest themselves. Consequently, it’s true that beyond the moment indicated in the vision, we speak of and see the need for a passion for the Church, which of course is reflected in the person of the Pope, but the Pope is for the Church and so it’s the Church’s sufferings that are announced. The Lord told us that the Church would always suffer, in various ways, until the end of the world… As for the new things we can discover today in this message, there’s also the fact that the attacks on the Pope and the Church don’t just come from outside, but the Church’s sufferings come properly from within the Church, from the sin that exists in the Church. This has always been known, but today we see it in a truly terrifying way: that the Church’s greatest persecution does not come from its external enemies, but is born of the Church’s sin”[xi].
Benedict XVI’s most theologically charged statement is his comment on the vision that points to a passion for the Church. According to Benedict XVI, the revelation made to the three young children at Fatima was primarily about this passion – the coming sufferings of the Church, which have yet to manifest themselves and which will be “reflected in the person of the Pope”. And from where will the attacks that will lead to this passion come? He replied: “Precisely from within the Church”.
Analyzing Ratzinger’s words, one author asserts:
When the cardinal spoke of the last things he was referring to what the prophet Daniel had said would happen at the end. He was referring to the end of time, the last things or, as we would say in Greek, the eschata. Eschatological things, the eschatological texts of Scripture. This is the third secret…”[xiii].
Chronologically and theologically, what is the relationship between the “great apostasy” and the “novissimi” to which Ratzinger referred? It’s their pivot. In his second epistle to the Thessalonians, Saint Paul declares that the great apostasy is the event that triggers the beginning of the “last things”, the one that opens the door to the advent of the “son of perdition”/“the powerless one”/“the Antichrist”[xv] Once it has been unleashed, there will be no turning back. The world and humanity as a whole will have entered a collision course with destiny.
The Renunciation and “a bishop dressed in white
Did Benedict realize that, as pope, he had to initiate the “withdrawal” of the true Church from the false one to usher in the great apostasy and begin to unmask the false brothers who have infiltrated the Church at the highest level?
With these questions in mind, let’s revisit the part of the Third Secret (transcribed by Sister Lucy herself) concerning the Pope:
“And we saw in an immense light who is God: ‘something similar to how people appear in a mirror when they walk past’, a Bishop dressed in White – ‘we had the impression it was the Holy Father’. Other Bishops, Priests, Religious men and women were climbing a steep mountain, at the top of which was a large cross with roughly hewn trunks, like a cork oak with its bark; before reaching it, the Holy Father passed through a large, half-ruined city clambering, afflicted with grief and sorrow, praying for the souls of the corpses he met along the way.”[xvi].
Reflecting on Sister Lucia’s vision, Antonio Socci proposes that the “white-clad bishop” and the “Holy Father” are in fact two distinct persons. He poses the provocative question: “Does the ‘secret’ which has at its center two figures – the ‘white-clad bishop’ and an elderly pope – speak to us of the present? Who are these two figures?“[xvii] Furthermore, Socci notes a truly surprising development: ‘On May 12, 2017, in Fatima, it was Pope Bergoglio himself who said he was ’the bishop dressed in white.’”[xviii]
Sister Lucia was always extremely attentive to detail and to reporting exactly what Our Lady had revealed to her. It would have been very easy for her to keep referring to “the bishop in white” if it had in fact been the same person. But she didn’t. Her words clearly indicate that there are two distinct persons: the “bishop in white” and the “Holy Father”.
Benedict knew well the framework of Tychonius’ end-times theology. He knew that “after unity, there will be another separation in the last trial.”[xix] He also knew that “the holy people, having been clearly warned by God, will come out” of the false Church, bringing about the “great discessio”. Within such an understanding of “eschatological ecclesiology” – what is to happen to the Church at the end of time – the two figures described by Sister Lucia would have taken on a unique significance in Joseph Ratzinger’s sharp theological mind.
It seems very likely that at some point Pope Benedict XVI realized the overlap and intersection of the Fatima message and Tychonius’ theology, and in so doing, realized his own bewildering and monumental mission – that he had been called, like Abraham, to set out in faith, “not knowing where he would go”[xxi]. He was to take the Church, as Abraham took Isaac, and prepare to offer it as a holocaust[xxii] so that “from one man, moreover already marked by death”[xxiii], a numerous progeny might one day be born through Benedict’s faith. A step that could only have been taken by a direct, personal call from God. A step that would have been meaningless if considered in terms of human calculation or worldly prudence. But a step that would have initiated a new Exodus for the new Israel at the hour of its “last Passover, in which it will follow its Lord in his Death and Resurrection”[xxiv].
Did Benedict XVI deduce from the Third Secret, in accordance with Tychonius’ teaching, that in God’s providential designs, the climax of the confrontation between the true Church and the anti-Church could only occur when Peter’s valid successor allowed the arrival of the “bishop clothed in white”? That what was shown to the children at Fatima was exactly what Sister Lucia describes – a “mirror image” – someone who appears to be the Holy Father, but is in fact only a double? Was Sister Lucia also trying to communicate and emphasize this “pope-like appearance” when she said, “We had had the impression that it was the Holy Father”? Did she mean to emphasize the word “impression” in this sentence? – We had the impression that it was the Holy Father”. – Is this because, when the “white-clad bishop” finally appears, the whole world will have the same “impression”? Whereas, in reality, the white-clad bishop would have only resembled the Pope, as an image seen in a mirror resembles reality – an imitation … an empty reproduction … a usurper. If so, did this realization lead Benedict XVI to set out in faith, like Abraham, “without knowing where he was going”,[xxv] handing over practical power over the visible structure of the Church, to a “bishop dressed in white”, to launch the “grand discessio”?
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Pope Francis
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https://cruxnow.com/church-in-asia/2024/09/catholics-muslims-welcome-pope-francis-in-indonesia
https://www.gloria.tv/post/DGAgozNLx4eE6w1vziC1x8odJ
Sacrilege
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