A reader has supplied some concerning information about a parish in his state of Queensland: St. James at Coorpooroo in Brisbane. St. James has published its ‘Reconciliation Action Plan’ to implement indigenous ‘dialogue and accompaniment’ and includes adding Welcome to Country ceremonies to parish events as well as adding pagan elements into Masses throughout the year. Worst of all, the plan is based on guidelines that come straight from the notorious Archdiocese of Brisbane, meaning that similar plans are being rolled out all across Queensland.
St. James published its plan online and the document is reproduced below. As you can see, it involves lots of bureaucratic jargon (e.g. ‘stakeholders’, ‘actions’ and ‘deliverables’) and woke appeasement (‘reconciliation’, ‘truth-telling’ and ‘listening’) but mentions absolutely nothing about evangelising or Catholic formation.
Catholics are expected to ‘learn’ from indigenous Australians and put up with pagan additions to their Masses while celebrating imaginary indigenous feast days. St. James plans to hold events to mark at least four of the following victimhood days: Sorry Day, Close the Gap, Coming of the Light, Apology Day and Mabo Day.
Also mentioned is the anti-Christian Statement from the Heart document: four weekly sessions are planned to discuss this Marxist-inspired hymn to Gaia.
Cui Bono?
As is to be expected, local, urbanised Aboriginals will benefit financially from the parish programme: multiple plaques to honour the Indigenous have been purchased by the parish; Welcome to Country ceremonies are planned (presumably led by paid activists); indigenous businesses will be prioritised by the parish. There is no mention of assistance going to those indigenous Australians living in rural areas who are truly victims of poverty, often surrounded by violence, addictions and sexual abuse.
The Plan was officially launched during Sunday Mass on February 9th. The Mass was preceded by a pagan smoking ceremony, and the Entrance Procession was accompanied by music from the indigenous instrument, the didgeridoo, as well as ‘cultural significant statements, artwork and symbols’. This means that pagan symbols and representations of mythological beings were brought into the church during the Liturgy.
From the parish website.
Reconciliation
The entire ‘Reconciliation’ movement is based on the lie that white settlers stole the land of Australia from deeply spiritual natives, violently imposing their imperialistic culture and faith on them. This Noble Savage myth is perpetuated in schoolrooms and universities around the country and is unfortunately promulgated by many of our bishops as well.
Of course, when the British arrived in Australia with their ships, tools, seeds, uniforms and Christian (albeit Protestant) faith, the indigenous inhabitants still running around in animal skins, eating each other and worshipping lizards. Yet, our hapless prelates insist that they have something to teach Catholics about spirituality and culture.
Of course, at the root of all this talk of reconciliation and dialogue is the complete absence of faith among the majority of the Australian hierarchy. They simply do not believe in the tenets of the Catholic Faith, especially not, it would seem, in the necessity of repentance and sanctification through the sacrifice of Our Lord Jesus Christ. They are simply well-paid bureaucrats who exploit the prestige of Catholicism while subverting its truths.
One leading proponent of this error is Archbishop Mark Coleridge of Brisbane (who is, by the way, a friend of the disgraceful Marco Rupnik.)
Coleridge and Rupnik.
Archbishop Coleridge published the ‘Reconciliation’ roadmap (see below) on the Archdiocesan website, along with an expression of gratitude for the contributions made by indigenous Australians.
The Archdiocese of Brisbane acknowledges the Traditional Custodians who have walked and cared for this land for thousands of years and their descendants who maintain their spiritual connection and traditions. We thank them for their continual cultural and spiritual connection to Country as expressed through their history, music, language, songs, art and dance.
Archbishop Mark Coleridge
The lizard has pride of place.
Archbishop Coleridge with some highly-urbanised Noble Savages.
Preparing for a smoking ceremony
Pagan Practices
Smoking ceremonies have been mentioned on this site many times: they are rituals common to many different pagan traditions, including American Indians and Australian Aboriginals. The smoke is meant to ‘cleanse’ an area from ‘evil spirits’.
These rituals are unfortunately very common at Australian Novus Ordo parishes and are usually performed prior to Mass, outside the church building. The Archbishop of Melbourne infamously allowed one to be performed at the main altar of St. Patrick’s Cathedral in 2021 during Mass.
The Archdiocesan guidelines mention other occult practices like ‘deep listening’ – a kind of meditation, an emptying of the mind; and worship of mother-earth. Yet, somehow Catholics are expected to believe that these are merely cultural and not spiritual practices.
Prior to the RAP launch at St. James’, the friend who sent me this information emailed the Archdiocese of Brisbane, expressing his disapproval for the proposed smoking ceremony. He received this reply from an anonymous Archdiocesan employee:
“Please be advised the invitation states that the smoking ceremony on this occasion is to ‘culturally bless the launch of the RAP’ and thus is not intended as a spiritual action.”
Hmmm, sure. Just like this blessing of water, as found among the St. James materials isn’t intended to be spiritual: “Each time we perform these ancient rituals of a water blessing we connect our spirit with those of our ancestors –their spirit is reborn and becomes strong within us around us.“
Are we expected to believe that this “Presentation of Gifts at Offertory Procession – Mother Earth” is also not intended to be spiritual?: “We enjoy the physical and spiritual connections to Mother Earth, waters and environment. The physical and spiritual connections are the necessary elements of our life’s energy.”
The saddest part of this is that the average pew-sitter thinks that syncretism is perfectly acceptable and that it is Tradition which poses the greatest threat to their faith.
A time is coming when men will go mad, and when they see someone who is not mad, they will attack him saying, ‘You are mad, you are not like us.’ – St. Anthony the Hermit.
Thank God the mentally ill finally have a place to call their own. For decades, mentally ill Catholics struggled to find their place within the Church after the Second Vatican Council swept away all that was comforting and familiar to them, replacing it with a newness that many found disorienting.
Now that Pope Francis, the Papa of Psychology, has renewed his pronouncement that those attached to the traditional liturgy suffer from a kind of mental impairment, the news is sure to be met with gratitude by the thousands of traditional Catholics worldwide who operate under the delusion that the Novus Ordo Missae isn’t able to provide the nourishment their minds and souls require.
Pope Francis might lack the qualifications the secular world finds necessary to diagnose mental competence, but that hasn’t stopped him from going to the peripheries of Catholicism to dig out anyone displaying symptoms of Tradition.
A mentally-ill priest faces the wrong direction
Completely normal priest
His simple method of evaluating the precise mental illness based on just three criteria means a diagnosis comes quickly and easily, because fortunately, every single traditional Catholic suffers from exactly the same condition!
The Pope outlined his ground-breaking method in his recently-released third papal auto-biography, which like the others, he didn’t actually write. Here it is in simplified form so that anyone can use the Pope’s method on their family and friends.
Just answer ‘yes’ or ‘no’ to the three questions below to find out if you are one of those ‘special’ Catholics who suffer from a mental illness.
NB: it should be noted that encouraging/discouraging others from taking part in these activities leads to the same score.
Pope Francis’ Simple Guide to Diagnosing Mental Illness 1
Do you wear lace vestments? Y/N
Do you attend the Traditional Latin Mass? Y/N
Do you breed like a rabbit? Y/N
With the Pope’s new method, the days of careful, time-consuming analysis are over: gone are the days of making tedious physical checkups and taking expensive lab tests to check for chemical imbalances.
This innovative method, from the same ideology that brought you ecumenism and synodality, is sure to revolutionise the mental health industry as well as clear out the detritus from the pews. It’s faster than a RAT-test and far more fun. If you make a mistake, just find a sympathetic confessor and you’re good to go again. It’s that easy.
The best news is that if you want to be cured of your mental illness, there are many great programmes being offered by the Synodal Church to help you get back into the Post-Conciliar groove!
Recovering Traditional Catholics in behavioural therapy
3 x Y = MENTALLY ILL 3 x N = COMPOS MENTIS Mixed result = ATTEND MORE PRIDE MASSES ↩︎
This article comes from Stilum Curiae and was written by Professor Bernardino Montejano of Buenos Aires. It has been translated using an online translation tool.
CHURCH IN EXIT OR IN LIQUIDATION?
Pope Francis speaks with joy of the outgoing Church “; For me, in European countries such as Germany, Belgium, Luxembourg, we are faced with a Church ” in liquidation “. And for all the naive and the gullible there are some figures, because if mathematics has a virtue, it is precision.
Today, in the land of Luther, the great heretic, honored today in the Vatican, 27% of Germans trust the Protestant Church, while only ’ 11% trust the Catholic Church, but it is worth noting that in 2017 the percentage of those who trusted the former was 48%, that is, in a few years the drop is 21%. As for Catholics, the percentage of those who trusted was 29% in 2017, in other words, the decrease is 18% in difficult auctions for those who lose more.
It should be added that the Catholic Church has 900 thousand employees and that in recent years it has changed its working standards to accommodate LGBT employees, that is, homosexuals and lesbians. transsexuals and other herbs of the same suit
At the same time, in 2016, 60% of Germans trusted and believed in Pope Francis; Today, after eight years of government, the percentage is 16%.
A catastrophic decline in the path of synodality, along which many travel together, perhaps without realizing that it leads them to the abyss.
But the Church is universal and resists self-demolition, invaded as Paul VI expressed by the smoke of Satan and resists and not only in Africa and Asia, but in Europe, America, Oceania.
It resists vigorously in countries that have suffered under Soviet communism, in Poland, Ukraine, Hungary, Slovakia, for example.
He resists in Holland with the great figure of Cardinal Eijk, in France where abbeys, monasteries and traditional convents and massive pilgrimages multiply, he resists less in Italy and Spain, but shows that the Vatican’s efforts to end the extraordinary rite of the Roman liturgy, they are useless and counterproductive, because they increase their diffusion.
It resists in the United States, because the Vatican’s efforts to break the unity of its excellent episcopate, with scandalous appointments such as that of the archbishop of Chicago, Cardinal Cupich, his prayers at the democratic conference and his ridiculous requests to his parishioners to refrain from communion kneeling so as not to prevent the fluidity of the transit of those who communicate, he recently forced us to remind him of the importance of worship, as an external act of religion, the first of the moral virtues and the teaching of St. Thomas Aquinas on kneeling, because the good disposition of the body helps the elevation of the soul.
He resists in Oceania, Australia, through the living example of Cardinal Pell and his virile and heroic behavior during his captivity, which recalls the great Vietnamese Francisco Javier Nguyen van Thuan.
It resists in Africa, where entire episcopates have repudiated the blessing of homosexual couples and where priestly and religious ordinations multiply and seminaries overflow with postulants.
It resists in Asia, despite the notorious handover of the Church to China by the Vatican to the Communist Party.
In this regard, we are reading a very interesting book by Fr. Enrique Rau, “Racism and National Socialist Christianity ” (Gladium, Buenos Aires, 1939), who received the Nihil osbtat by father Julio Meinvielle. Soon we will analyze it with a methodology that will convince any honest Catholic: where Hitler appears, we will put the name of the tyrant of China and where racism appears we will put sinicization.
But there is a big difference between Pius XII and sometimes even the deputies of the Chinese Communist Party.
But despite the betrayal of Cardinal Parolin endorsed by Francis, the clandestine Church resists and its members face persecution, prison and imprisonment in re-educational fields, but refuse to replace the images of Christ and the Virgin Mary, with the portraits of the tyrant Xi- Jimping –
The Church of Hong Kong resists, led by its great ninety-year-old cardinal Zen, who had to endure the mistreatment of Francis, who made him wait three years to receive him. How many comrades will he have received at that time of the Base Unit installed in the Vatican? Countless. Their low political gossip interests him and he likes them.
On the other hand, the noble figure of the resistant cardinal annoys him.
The Church of Vietnam resists in Asia, supported by the blood of its martyrs and by the exemplary figures of Cardinal van Thuan and his uncle, the martyred President Diem, with his crowded seminaries and numerous priestly ordinations, tolerated by the communist regime.
I can’t talk about the Church of Brazil because I lack the data. But little resistance is noted in Argentina, with a servile and populous episcopate, politicized and led by rough prelates in Buenos Aires and La Plata, lovers of poverty and annexations. A Church in liquidation, with almost empty seminaries, which rent rooms to maintain themselves and few ordinations.
According to AICA, there were seven diaconal ordinations this year, 3 in Buenos Aires, 2 in Santiago Rosario and 2 in Mendoza, where the new president of the episcopate “Palomo ” Colombo recommended to “love all without exclusions ”, except the priest Christian von Wernich, sentenced to perpetual imprisonment, his bishop
At least I can attest to the priestly ordination because I attended the first mass of Santiago Ibarra on December 12 in the packed chapel of the Don Jaime school in Bella Vista.
The new priest was ordained on December 7 in San Rafael, Mendoza, by the diocesan bishop, Carlos María Domínguez and belongs to the Institute of the Incarnate Word. Curious case of this Institute, born in Argentina and here in its country of origin, it is present only in San Rafael, Major Seminary, Minor Seminary, Novitiate and in the parish of San Massimiliano Kolbe, in La Plata, parish of Santa Rosa de Lima , in the Mercedes. Monastery of Nuestra Señora de Luján and Añatuya, Santiago del Estero, parishes of Suncho Corral and Los Juríes.
The IVE, mistreated by the pontifical commissioners Santos and Abril, may be in Gaza, Ukraine, Syria, but cannot settle elsewhere in Argentina, perhaps for the fear of its bishops that it may breathe new life into a Church. in liquidation.
Until the mentality of the group of bureaucrats and burini who today manage our church in liquidation changes, there is no future for this.
But God can do the impossible. We ask him in these Christmas times for mercy for our Argentine Church.
A church built in 2017 at the largest parish in Australia exemplifies the fusion of humanism and paganism which is unfortunately almost ubiquitous in contemporary Australian parishes. The church is one of five in the Burleigh Heads parish, and is part of the Archdiocese of Brisbane.
Named ‘Mary, Mother of Mercy’, the building includes anti-Christian features, including Masonic symbols and indigenous mythology. Pagan and occult features were built into the church’s design and the opening ceremony exemplified the parish’s focus on paganism with a smoking ceremony and allusions to the four principal elements of alchemy.
Problems begin with the logo used for all churches in the parish. It shows five crosses which no doubt represent the total number of churches, but these replace the traditional three-cross arrangement which represents Christ’s saving Crucifixion.
The usual arrangement representing the crosses of Our Lord and the two thieves.
The Burleigh Heads logo attributes to the crosses the merely human aspect of the number of member-churches.
Built in a style typical of modern Australian churches, it features exposed steel beams and is almost devoid of sacred images. One exception is the enormous wooden statue of a very plain-faced Mother of God, surrounded by a group representing the diversity of Australian citizens, including a semi-naked boy with his surfboard.
The exterior of the church
Massive beams and pillars dominate the interior
A plain-faced Mother of God
A topless boy
The sanctuary is typical of many churches here, with the tabernacle hidden from view. The church features a pair of strikingly Masonic design elements: two sets of twin pillars, one at the church’s entrance and one set inside the body of the church. A news report describes the latter set as ‘concrete portals;’ significant because in esotericism, a portal is a gateway to secret knowledge, and is usually achieved via occult rituals.
Interior of a Masonic lodge from Ohio.
The two pillars at the entrance to the church, flanked by structures appearing to represent a modern nod to the traditional flying buttress.
The nave holds the tabernacle; rather than the Blessed Sacrament being the focal point, this area is dominated by the massive pillars which span the entire building. The rows of chairs facing each other is another Masonic motif.
Twin pillars are especially significant in Freemasonry, where are said to represent the truth being found between two opposites, or poles. Duality is a common theme in the occult and was actually part of the design brief given to the designers for the church: they were asked that it embody ‘light and darkness, the masculine and the feminine, the sky and the earth’.
The heretical Archbishop of Brisbane, Mark Coleridge, (who possibly requested the design elements) gave a clue to the occult meaning of the ungodly building in his sermon at the opening Mass. He mentioned wind and fire, two of the four elements associated with alchemy and the occult.
This is the Church that has given birth to us and will continue to give birth to this community of faith in Burleigh Heads. It’s a place of the Spirit. It’s a place therefore of wind and fire, a place that can turn the human womb into a temple of God himself.
Archbishop Mark Coleridge
The third element, earth, is referenced by the twin pillars both inside and outside the church, which the designers explain “visually tie it to the ground.” The fourth element, water, is referenced in the name of the suburb housing the church – Burleigh Waters – as well as in the waters within the womb. Mention of the womb and rebirth also suggests the theme of transformation, so common among occultists.
Outside the church is a mosaic, shown below, which was produced by a local indigenous artist. It represents a pagan myth about a hero who was reincarnated as a dolphin.
Indigenous artwork based on a pagan myth
During the church’s opening ceremony, an unknown type of smoking ritual took place. It involved a layman raising a ‘smoking’ bowl over congregants. This appeared similar to indigenous smoking ceremonies in which smoking leaves or herbs are burned in the belief that this cleanses the space of ‘evil spirits’.
A smoking ritual during the opening ceremony
Perhaps unsurprisingly, the parish is home to at least one esoteric prayer group: the ‘Contemplative Women’s Group’ which purports to examine Scripture and which features an activity reminiscent of Wicca: “sinking into the feminine divine.”
Prior to the construction of the building, the former parish priest, Fr Ken Howell, was given a ‘virtual tour’ using cutting edge technology from a company named Oculus. Oculus is, of course, Latin for eye – a very important symbol for occultists.
Fr. Howell, wearing the ‘Oculus’ virtual reality goggles.
It appears that it was during his time in Paris that Angelo Roncalli was earmarked by Progressives as a future pontiff. France was always important to the Synarchists and through his diplomatic work, Roncalli was able to implant the Synarchic principles of ecumenism and globalism.
GALLICA
Roncalli’s time in Paris could be said to have consolidated his reputation with the Progressive faction. Like Montini, he was the perfect blend of Modernist ideology covered by a convincing traditionalist exterior. His pious attitude towards Our Lady and other traditional devotions meant that he was accepted fairly well by conservative Catholics, even though many of his actions appeared to them to lack consistency.These paradoxical actions were evidenced in several areas: in his attitude towards leftwing politicians and known Modernists as well as his promotion of globalism and ecumenism.
One of the first photographs of Msgr Roncalli in Paris (1945)
BACKGROUND
When Roncalli was thrust into diplomatic service in France, Europe was still in the throes of the Second World War. The Vatican had, to a certain degree, lost respect on the world stage due to its support for Fascism in Italy.
In France this attitude was magnified. When Marshall Petain moved his government to Vichy in 1940, the Holy See followed with its diplomatic corps. Petain pursued a policy of cooperation with Germany and Italy while Pope Pius XII and his French bishops encouraged Catholics to support the government during the German occupation. Thus both Petain and the Church were seen as Fascist collaborators which incensed the fiercely independent French. Their suspicion and resentment simmered during the years of occupation.
Petain had also been a friend to the Synarchists, employing many in his government. Later in 1945, when Marshall Pétain was prosecuted, he was interrogated about his knowledge of the Synarchist Pact.1
De Gaulle then came to power representing the New France, leading the Resistance with help from the Allies. Although the Resistance at that time was full of Communists and Socialists, De Gaulle was personally against Communism, but he enjoyed support Stalin’s support even while Petain was still in power. In fact, De Gaulle and Georges Bidault travelled to Moscow in December 1944 to sign an agreement with Stalin promising mutual support between France and the USSR.
In June 1944, only days after setting up the base of his provisional government at Bayeux in Normandy, De Gaulle met with Pope Pius XII, explaining his policy of zero-tolerance for collaborators. The Pope urged de Gaulle to come to an agreement with Marshall Petain but he was adamant: anyone who had supported the Vichy government was going to come within his crosshairs. This included Bishops such as the aristocratic Nuncio, Monsignor Valerio Valeri whom de Gaulle believed had abetted the Petain regime.
Msgr. Valeri, Apostolic Nuncio to France, 1936 – 1944
De Gaulle pressured Pope Pius to have Monsignor Valeri replaced, but at first, Pius stood his ground, since Valeri had done nothing to warrant such action. This situation continued until August 1944, when Paris was liberated from the Germans by the Allies with De Gaulle’s Free French Forces and Petain was suddenly grabbed from his rooms in Vichy and taken by Nazi soldiers to Germany.
The final straw for de Gaulle was learning that Valeri had been on the scene soon after Petain was taken away, and he began to put even more pressure on the Pope.2 De Gaulle then embarked on a great purge which particularly persecuted Catholics, leading to the persecution, including murders, of 100,000 people. The account from Frere Michel de la Sainte Trinite is chilling:
“The bishops, who themselves were threatened, were silent while the blood of Frenchmen and Catholics flowed profusely and the prisons filled with innocent people. There was no episcopal voice to denounce the scandalous injustices of the Christian Democrats in power, as there should have been. Rome, too, was silent.”3
Pius finally relented, appointing Roncalli to take the place of Monsignor Valeri – although Roncalli was his second choice. His first choice, Archbishop Fietta, had declined on the grounds of ill-health.4
Circumstances increased the pressure on Pius, as New Year’s Day was approaching and with it, the annual message of good will which would be given to de Gaulle by the head of the Diplomatic Corps. This was Valeri’s role and with tensions running so high, Pope Pius decided to send Roncalli to Paris to replace him, leaving many perplexed at his decision, including his sostituto Tardini.
Roncalli, on the eve of his departure to France (December 1944)
SYNARCHY
Petain’s Vichy government had expanded the influence of the Synarchists, but after his defeat their leverage was diluted to a certain extent. De Gaulle was highly suspicious of the Synarchists and once in power, launched a campaign to remove the remaining offenders from his government. Unfortunately, as we will later see, in his enthusiasm for rebuilding France, de Gaulle went on to unknowingly allow many Synarchists into positions of power.
For the Synarchists, a united Europe was the first step to a world government and they had marked France as being key to their plans. Although France retained a strong anti-clerical bent, its egalitarian spirit meant that independent leaders could spontaneously come forth from the grassroots and this continued to threaten the Synarchs’ long-term goal.
A great breakthrough for the Synarchic globalists came in 1948 with the founding of the United Nations. Roncalli loved to express his support for the globalist project during his New Year’s Day Addresses to the President. By this time, Vincent Auriol – a staunch atheist – was President, and Roncalli didn’t hold back his enthusiasm for the UN.
“During these last months Paris, the real crossroads of Europe and of the whole world, has had the honour of welcoming, with her customary exquisite hospitality, the great Assembly of the United Nations, convened to organise world peace….
Certainly it has not been possible to solve all our problems, and no one ever thought that complete success could be achieved. But the atmosphere of the debates has gradually become more serene. Several principles have been asserted, all worthy of respect because they correspond to the fundamental rights of men and citizens. One might indeed sum up the innumerable speeches made at the Assembly of the United Nations in the course of these three months in the words of St Paul’s advice: ‘Test everything; hold fast what is good’.5
In his December 1949 Address to President Auriol, Roncalli again alluded to the possibility of an earthly uptopia which revealed his own humanistic philosophy. He spoke of a return to a ‘Golden Age’ when ‘respect for man’s rights and justice for all’ are achieved, as they “alone are capable of restoring the moral order.”6
It must be noted that in Roncalli’s days, by contrast with the contemporary message from the ‘synodal’ Church, the Social Kingship of Christ was loudly proclaimed as being the exalted goal and the accepted solution to all the worlds’s ills. So while his ideas might have been commonplace for a politician of his time, they were not in keeping with the message of the Church. Roncalli stated:
Last summer, when the Council of Europe met for the first time at Strasbourg, all were moved by the noble and vigorous words of the President of the French National Assembly. He recalled the words of the northern philosopher: ‘Politics must bow to moral considerations’, and appealed most fervently to all to study the most pressing problems of international life and try to realise, as M. Herriot himself has said, ‘a good part of the highest ideal ever set before any delegation : peace on earth to men of good will’.7
Roncalli then made mention of the Holy Doors which were soon to be opened for the Holy Year, possibly making an allusion to the esoteric principle of, ‘as above, so below’, saying Through this door we go, to take the ‘road that goes up’, viam ascensionis, not to descend but to ascend. And this is what, on the spiritual plane, individuals and peoples are called to do: never to descend, always to rise.8
One of the most notable of the the French parliamentarians who furthered the goals of Synarchy during Roncalli’s tenure was Robert Schuman. Schuman is rumoured to have had associations with a Synarchist, professor of law Louis Le Fur, prior to World War II, and another associate of his, Jean Monnet, who is known as the ‘Father of Europe’, is also said to have been a Synarchist.9 Interestingly, Monnet had never approved of De Gaulle – possibly due to the latter’s independence and anti-Synarchist tendencies.
From the time he became PM, Schuman began to implement various plans that pushed Europe along the path to unity. One of these was the Council of Europe, signed in May, 1949, originally by 10 member nations, with the aim of ‘facilitating the economic and social progress” of its members.
The so-called Schumann Declaration of May, 1950, placed German and French coal and steel production under a single governing authority. Others nations later joined the alliance and this eventually led to the creation of the European Economic Community, and ultimately to the European Union. Jean Monnet worked closely with Schumann on the Declaration, keeping hidden the globalist agenda at its heart.
Schumann was favourably disposed towards Angelo Roncalli. He once said that, “He is the only person in Paris in whose company one feels the physical sensation of peace.”10 The sentiment was obviously mutual: in his Address to Auriol of December 1950, Roncalli referred to an event which “had seemed to promise better things and which had shown unmistakeable signs of the pacification and elevations of men’s minds.” According the footnotes accompanying Roncalli’s Mission to Paris, Loris Capovilla tells us this event was none other than the Schumann Declaration.11
It was during his time in Paris, that Roncalli appeared on the radar of the Office of Strategic Studies (OSS) a forerunner of the CIA.13 Files referring to Roncalli which were declassified in 1978 claim he sent information to the Vatican regarding de Gaulle’s commitment to ending the Franco regime in Spain.
While it may be hard to believe that the US government had an interest in Roncalli, one need only consider his track record in Turkey, where he made a habit of embroiling himself in high-level politics. Roncalli always had the appearance of one who was not aware of his own limitations and is also on record for passing on private comments from de Gaulle of a less political nature.
Possibly the most overt example of his support for the globalist project came in1951, when Roncalli was appointed Vatican observer to UNESCO.
Now I have noticed that among the seventy diplomatic missions, of which only thirty are Catholic, those who seem most responsive to the Apostolic Nuncio’s words, when he is inspired by this religious sense, are the Ambassadors in whose lands prevails a Buddhist, Confucian or Moslem tradition.
There are then certain elementary principles of a moral or religious character which constitute the original patrimony of all peoples, and upon which an understanding must be based, as the irreplaceable foundation of a common effort to succeed in the construction of the true social and world order of justice and peace.14
July 1951 as Vatican Observer at UNESCO
During his speech to UNESCO of July 1951, addressing the ‘elders’ of UNESCO, Roncalli spoke as a member of “the oldest and most widely extended cultural organisation in the world” referring to the “God of Knowledge” as the foundation of the Church.15
“UNESCO is a great burning furnace, the sparks from which will everywhere kindle … widespread cooperation in the interests of justice, liberty and peace for all the peoples of the earth, without distinction of race, language or religion…”16
Meanwhile, Pope Pius was playing right into the globalists; hands. He had identified the greatest threat to democracy as Communism and he became convinced that the only defence against its onslaught was a united Europe.
This was unfortunate for a number of reasons: firstly because the Synarchists also wanted a united Europe; secondly, it made him prey to many devious stratagems devised by others in the name of anti-Communism; thirdly, and most significantly, because Our Lady, through her messages at Fatima, had already provided the means of defeating Communism: the Consecration of Russia and the First Saturday devotion.
OCCULT
As with his time in Turkey, rumours abound of Roncalli’s occult involvement while he was in France. Accusations of this kind are not helped by the many occult references which peppered his speech. For example, when writing to the bishop of Bergamo following his rapid move to Paris, Roncalli said: “I seemed to be seized by surprise, like Habbakuk, and transported suddenly from Istanbul to Paris by a sort of incantation.…I was stupefied.”17
Nuncio Roncalli’s first public address to the faithful also contained an esoteric reference. During an address to the Institut Catholique at the church of St. Joseph des Carmes, he connected his last post in Turkey with his new position in France by saying:
These shining points, which stand for two worlds and two forms of civilisation, Constantinople and Paris, are spanned, as it were, by a brilliant rainbow, upon which glow the last words of the prayer of Jesus, who was about to leave his disciples and wished to comfort them: ‘That they may be one’.18
Here is may be recalled that the rainbow is a symbol beloved of occultists; it certainly has no Christian relevance in this speech. In any case, Roncalli took the opportunity to recall one of his favourite projects, ecumenism: Turkey was mainly Muslim and Orthodox with Catholics in the minority.
Roncalli’s Journal from this time reveals other comments which can be interpreted as occult references, or at least as heresy. One example of this is an entry from November of 1948, where there is a cryptic reference to what Roncalli called his ‘mystical death.’ (Journal, p. 270). Mystic death, far from being an accepted stage in a soul’s progress toward spiritual union with God, is part of the heresy of Quietism. The ‘mystic death’ was one of the 68 proposition of Quietism to have been condemned by the Church in 1687. The Spanish false mystic Michael de Molinos wrote that, “The inward way leads on to a state in which passion is extinguished, sin is no more, sense is deadened, and the soul, willing only what God wills, enjoys an imperturbable peace: this is the mystic death.”19
Reading Roncalli’s Journal, it becomes clear that he believed he experienced no passions and he wrote on many occasions of his constant state of peace. He even suggested in his Journal that he never once sinned seriously against purity in his entire life.
Then in April 1950, there is another use of the phrase, ‘Know thyself’20 which as explained previously, [in a previous chapter – Ed] was a favourite maxim of Aleister Crowley.
Roncalli’s December 1952 Address to President Auriol was his final one before leaving for Venice, and it must be said, it was rather unusual. In the Address, he told a story from The Fables of Jean Fontaine. This story contained the famous maxim, ‘all paths lead to Rome’ and to their mind, twas best that each a different path should find.’ This is rather startling from a man who six years hence would find himself in Rome as Supreme Pontiff.
This is followed by a reference to the ‘Know thyself’ mentioned previously, which Roncalli explains is “inscribed on the pediment of the temple of Delphi, which in the depth and universality of its wisdom far exceeds any merely individual application, may be widely understood and practised wherever responsibility is borne in the service of the common good, and wherever men’s minds are burdened with the most acute problem of the present hour : to save peace, to save peace at all costs.”
The fable continues:
To know himself is the first task decreed By the All-mighty for his servant man. Come, stir my rivulet — can you trace Your features? “Leave it,” the Hermit cried, “to settle down — And your image will appear again!” Thus in his wisdom spake the Anchorite; Nor was his counsel giv’n in vain.”21
Auriol responds in kind, “Discord hath ever ruled the Universe; And in this world of ours I could rehearse A thousand thralls of her uneasy sway.”22
The day after the Address in which he advised his heaers to ‘know thyself’, Roncalli wrote to Cardinal Achille Lienart of Lille. As well as sending his New Year’s greetings, Roncalli mentioned his speech of the previous day, and so had yet another opportunity to use the golden words, “Know Thyself.”
Yesterday on behalf of the Diplomatic Corps I was able to offer the same wishes to the President of the Republic. It is a difficult thing to speak in that noble and mixed assembly, but La Fontaine’s last Fable gave me the opportunity to recall the Know thyself of the old sages, which is valid for all times and all places.23
Of significance here is that Lienart was rumoured to have been a Freemason; what is certain is that he was one of the prelates accused by de Gaulle of being a collaborator.24
While the above comments may be no more than ambiguities, there are more serious accusations against Roncalli. According to Mary Martinez in her book, The Undermining of the Catholic Church, a Major René Rouchette, once a member of Presidential Garde Republicaine, told her in an interview that during the mid 1940’s, he and his confreres saw Roncalli leaving the Nunciature every Thursday evening to attend meetings at the Grand Orient of France lodge.25 Certainly, Fr. Malachi Martin had no doubt that Roncalli was a Mason; he is quoted in Eglise-Eclipsee as saying Roncalli was initiated into the Lodge by Vincent Auriol.26
Roncalli’s Freemasonic membership was even suggested by French Masons themselves when in 2019, they posted on their website congratulations to Matteo Zuppi on being elevated to the Cardinalate:
“As we renew our congratulations to the new Cardinal Presbyter of Sant’Egidio already expressedherewe declare ourselves particularly pleased that the non-Freemason Matteo Zuppi, very recently named a Cardinal, wanted to significantly mention a Saint of the Church such as Pope John XXIII (our Mason Brother Angelo Roncalli in the world) to seal his new pastoral mission…”27
The Archbishop’s pro-masonic bent went well beyond having in common certain elements of their vision such as ecumenism; he also concretely advanced their sinister cause within the Church. Roncalli appointed a 33rd degree Freemason named Baron Yves Marsaudon, as head of the French branch of the Knights of Malta. This was the very order which Pius XII had suppressed and placed under investigation as he was well aware that it had become an organ of Freemasonry within the Church.28
Archbishop Roncalli’s Secretary at the Nunciature, Mons. Bruno Heim, told the Vatican’s investigator into the matter that Freemasonry was “one of the last forces of social conservation in today’s world, and, therefore, a force of religious conservation,” and that “the nunciature of Paris was working in great secret to reconcile the Catholic Church with Freemasonry.”29
As Pope, Roncalli eventually suspended all investigations into the Knights of Malta (June 24, 1961) and restored free reign to the order.
Despite his tolerance for Freemasonry, Roncalli is said to have been pleased when his Parisian friend, Antonio Coën, renounced Masonry in favour of the religion of his youth …. Judaism!30 He was also besotted with the Jewish mystic, Simone Weil, whose philosophy contained Kabbalic themes. One of Roncalli’s biographers, Paul Johnson, relates that he enjoyed the sermons of Fr. Riquet.31 Yet, Pierre Virion tells us that Fr. Riquet was deliriously enamoured by the French Freemasons!32
WORKER PRIESTS
Among the prelates who had been concerned about losing their position under de Gaulle’s purge was Cardinal Suhard of Paris. He had supported Petain and thus had been flagged as a collaborator. But after speaking to Archbishop Montini, Suhard’s mind was put at rest; Montini assured him that Roncalli was a prelate in the mould of Radini-Tadeschi rather than the more conservative Ottaviani, as he had feared.
It was apparently Suhard who coined the term aggiornamento in reference to the need for the Church to update; this term was to become the leitmotif of Roncalli’s papacy. His ideas were very progressive and Rome became concerned about his support for the increasingly left-leaning Worker Priest movement.
The worker-priests were originally a response to the collapse of faith among men returning from the forced labour camps. Some of these men could not accept the liturgy as it had always been offered, having become used to Masses that, of necessity, were offered outside of the usual church setting. Some of the incarcerated priests had taken liberties with these Masses, even offering them in the vernacular. Such priests were believed by French conservatives to be Communists, and indeed, many of them were. Suhard refused to discipline them and began to oversee the Parisian worker-priest chapter after the movement was given conditional approval by Pius XII, who had designated France a ‘mission land.’
Roncalli didn’t publicly endorse Suhard’s ideas, but also did not reveal where his loyalties really lay. Montini, however, did support those ideas from his position in Rome and as Pope Paul VI went on to approve a modified form of worker-priest.33
The pontificates of both Roncalli and Montini show the influence of the ideas of Suhard. This is important because the worker-priest movement ‘Catholicised’ the anti-Catholic revolution, and Roncalli played a significant role in ensuring that the movement was allowed to flourish when it could have been nipped in the bud.
Customarily, Roncalli remained ambivalent as he did not want to become unpopular with either side. Although he valued a traditional practise of the Faith in many respects, the worker-priests exemplified Radini-Tedeschi’s dream for Catholic Action. Radini-Tedeschi had introduced the young Roncalli to the Opera Congressi, another worker movement, when the latter became his secretary in Bergamo, although Pius X later was later to suppress the Opera due to its enthusiasm for democracy and its lack of oversight. Radini-Tedeschi had also lent his support to the Sillon – another left-leaning movement which was eventually banned by Pius and in which Roncalli took some interest.34
It is also known that Roncalli had close contact with the Specialised Catholic Action movements.35 and that he met regularly with the French leaders of the JOC. Roncalli recorded in his his diary that those were ‘particularly remarkable’ meetings.36
To conclude this section, it should be noted that by his inaction regarding these left-wing groups, the Parisian Nuncio allowed Russia to spread her errors in post-war France.
PERSONALITY
A little has already been said about how Roncalli was seen by his peers in Paris: although Robert Schumann was quite taken with him, few of the Parisian elite took him seriously. After Roncalli’s death, a Parisian Jesuit wrote that the impression he gave while Nuncio was that of being “a clown.”37
His friend, the Modernist, Dom Beauduin, told the story of how he went to visit the Nuncio, who, with an enthusiastic laugh, whisked him through the door and onto a large chair. The chair, positioned on a platform, was none other than the Papal throne, the symbol of papal authority found at every nunciature. As Fr. Villa wrote, “The future pope’s use of a symbol of the papal sovereignty as a mere prop for his own jokes was sadly more than just a misguided attempt at humour; history would show it was prophetic, as he would use the papacy to promote heretics and debase the authority of his own office.”38
Similarly, the leaders of de France’s ruling party, the MRP, (Mouvement Républicain Populaire or Popular Republican Movement) had little respect for Roncalli, regarding him as untrustworthy and unscrupulous.39 Even his friends could see through his pretence: Jacques Dumaine, head of Protocol at the French Ministry of Foreign Affairs, said of Roncalli that he was “more artful than subtle.”40
To give an idea of his inflated view of himself, Roncalli was asked his opinion of the plunging necklines of society ladies present at diplomatic functions. He responded that it didn’t bother him at all, “And you don’t have to worry about the imaginations of the other diplomates present – they are too busy watching my actions to get too preoccupied with these manifestations of fashion and beauty.”41
SUPPORT FOR MODERNISTS
In his role as a diplomat, Roncalli was able to move in the elegant circles of the Parisian elite. He held fine dinner parties with a range of guests including the most radical secularists. Roncalli was preoccupied with beautifying the nunciature for his many guests at a time when poverty was rife in post-war France – although he justified the expense by claiming it was for the honour of the Pope, whose representative he truly was. A letter to Secretary of State Montini (later Pope Paul VI) provides details of the elaborate decorations Roncalli commissioned for the nunciature’s dining room. There were numerous murals, including on the ceiling, as well as expensive seventeenth century tapestries: nothing was too much for Roncalli’s salon in which the secular and religious elite of Paris were regularly entertained.42
Roncalli was also known to be friends with Eduoard Herriot, an anti Catholic socialist, who was himself a fan of both Marc Sagnier and Soviet Russia.
“Nuncio in Paris, Bishop Roncalli received at an open table Edouard Herriot and Vincent Auriol, notorious Freemasons and politicians who carried out an action persecuting the Church. In the heat of a banquet, he said to them one day: “What separates us is of little importance.”. All his happiness seemed to be that of the table where he wanted above all to please.” 43
Despite his high opinion of himself, Roncalli was out of his depth in the Parisian world of sophisticated and fashionable ideas. Even his very sympathetic biographer, Peter Hebblethwaite, wrote that Roncalli “gleaned most of his knowledge of theology from conversations” and that he could not wrap his head around the ideas of the very fashionable Teilhard de Chardin.44
By and large, Roncalli played the part of loyal representative of Pope Pius, but there are many examples which reveal his early dedication to Modernism. Such is the case of the French Ambassador, Jacques Maritain.
Roncalli met with de Gaulle in January of 1945, to discuss the latter’s choice of Maritain as French ambassador to the Holy See. The philosopher Maritain was the inventor of the liberal doctrine of ‘integral humanism’, which was to have such a devastating and lasting influence on the Church. Maritain also became very close to Cardinal Montini, more of which in another chapter, where we will explore their relationship with the Communist agitator, Saul Alinsky. Maritain’s ideas were a driving force behind the MRP, the French Christian Democratic Party which formed after France was liberated. Left-leaning, the MRP was full of Catholics in support of the Republic.
Maritain is significant because his ideas were quite heretical, although this wasn’t always acknowledged either in his lifetime or afterwards. In one paper published after his death, Maritain stated his desire that Satan would be forgiven and eventually be allowed to dwell in Limbo with the unbaptised children.45 This is hardly surprising when one learns that Maritain was led to the faith by a self-confessed ‘prophet of Lucifer’ named Leon Bloy.46 Interestingly, the language of Maritain’s philosophy was to be found in the Synarchic Pact, which referred to integral humanism as “the primacy of the spiritual in our revolutionary movement.”47
While he was stationed in Paris, Roncalli’s friend from his seminary days, Buonaiuti passed away. Roncalli had never renounced his relationship with the thrice-excommunicated Buonaiuti, and wrote at the time,
“Excommunicated in 1921, declared vitandus [shunned] in January 1926, died on April 20, 1946, Holy Saturday. Therefore he died at the age of 65: in luce et in Cruce. His admirers wrote about him that he was a profoundly and intensely religious mind, clinging to Christianity with every fiber, bound with unbreakable bonds to his beloved Catholic Church. Naturally there was no clergyman to bless his remains; no churchyard that would receive his burial.”48
Another death which took place during Roncalli’s time in Paris sheds more light on his deep-seated Modernist views. After the death of Marc Sagnier, the founder of Le Sillon, Nuncio Roncalli wrote to Sagnier’s widow. In his letter of June 1950, Roncalli described the great impression her late husband had made on him almost fifty years previously, when the latter gave a speech to Young Catholic Workers.49
Roncalli made a startling reference to the “affectionate and benevolent admonition” given by Pius X to Sagnier in 1910. Far from being an “affectionate” rebuke, Pius’ condemnation of Le Sillon was extremely firm and uncompromising, albeit made in fraternal charity. Pius made it clear in no uncertain terms that the ideology of Le Sillon was socialist, unCatholic and part of a creeping apostasy that threatened to spread throughout the world “… organized in all countries for the establishment of a universal church with neither dogmas, nor hierarchy, nor a rule for the mind, nor a bridle for the passions.”50
When the axe fell on the Modernists in the form of Pius XII’s Humanae Generis, Roncalli stayed noticeably quiet. The French liberals were hit particularly hard: Chenu, Congar, de Chardin, de Lubac and others of the nouvelle theologie school and its adjacents were censured and even lost their positions. Although he had the task of passing on the orders, Roncalli bypassed most of the controversy by taking a trip and leaving the politics to others. However the thoughts of these men recurred time and time again in Roncalli’s writings once he became Pope.
ECUMENISM
While in Turkey and Greece, Roncalli had been successful at placating non-Catholics, attempting to show that Catholicism had dropped its age-old policy of extra ecclesia nulla salus – ‘there is no salvation outside the Church’.
As time went on, Roncalli’s ecumenical bent became even more evident. In 1949, for example, he interceded with Rome for the Protestant founders of a new ecumenical community. This led to permission being granted for the celebration of their liturgies in the disused Catholic Church in the little town of Taizé.51
In paradoxical contrast, although some progressives saw it as an obstacle to ecumenism, Roncalli had no problem with Pius’ declaration of the Dogma of the Assumption in August of 1950.
LEAVING PARIS
As with most chapters of Angelo Roncalli’s life, there are several conflicting versions of the motives behind his appointment as Patriarch of Venice. The most popular version claims that in late 1952, it became obvious that Cardinal Agostini, the Patriarch of Venice, was mortally ill and Pius XII asked Roncalli to accept that post, once it became vacant. Roncalli accepted and his elevation to the rank of Cardinal was subsequently announced.
There is a different account, however, which casts Roncalli in a less favourable different light. In this version, as recounted by a sympathetic biographer, Pius XII lost patience with the overly-tolerant Nuncio who refused to voice any opposition to the worker-priests. The movement had gathered so much steam that it was espousing openly Marxist ideas, with some priests taking roles as trade union leaders.52 Seen in this light, Roncalli’s appointment to Venice was a typical Roman promoveatur ut removeatur – “promote to remove”.
When in January, 1953, Roncalli was appointed Cardinal, his strong ties with France continued to be evident. Roncalli controversially received his red hat from the hands of the French leader, the Socialist Vincent Auriol. Although this special privilege had been granted to Catholic heads of state in France, it was pushing the boundaries to extend this honour to the atheist Auriol.
1 It was an ancient privilege of the Heads of State in Spain, Portugal and Austria to confer the biretta upon the new Cardinals. This custom had been interrupted in France in 1897 but was revived for Mgr Cerrctti (1925) and continued for Mgr Maglionc and Mgr Roncalli.53
The two were so close that Auriol visited Roncalli in Venice after he had been appointed Patriarch there. Roncalli embraced Auriol in the presence of many faithful who were “on their knees around us”, as he later wrote.54
By now, you have probably heard that Pope Bergoglio has replaced his heterodox papal household preacher with a new and even more extreme heterodox preacher. This is yet another example of the Pope’s modus operandi of teaching by example, rather than by his words which – at least sometimes – can sound quite orthodox.
The appointment comes right on the heels of his well-publicised meeting with a transgender hermit – the biological woman who lives as a man and has apparently taken religious vows. The mockery being perpetrated by this pontificate and its orbit really knows no bounds.
Blasphemy
This article explains how the former preacher, Padre Cantalamessa was appointed by John Paul II in 1980 – indicating the extent of the damage done by that man. The new appointment, Father Roberto Pasolini, is even worse – he has blasphemously suggested that the Roman centurion of the Gospels had a homosexual relationship with his servant, and even worse, that Our Lord may have been a sodomite. (You can watch the original video of Pasolini’s sermon in Italian here)
This only proves the admonition of Scripture in the first chapter of St. Paul’s letter to the Romans: that the hearts of those who ‘change the truth of God into a lie’ will be ‘darkened’ and they will be ‘given up to a reprobate sense’. (Romans 1: 21-32)
If you want to see some real weasel words, look at this extract from the transcript of this man’s deplorable talk:
Now, a certain condemnation of what we could define homosexuality emerges in the Bible, even if we have made a concept a noun of the things that are indicated in the Bible, I remind you, more precisely: homosexual, passive and active acts : the Bible never speaks of homosexuality in generic terms, deplores some concrete attitudes, some episodes, some actions, not the person.
Here, there is no word against inclination, but against homosexual acts, what we could call homogenality, that is, according to Scripture, a genital act of the same sex potentially has an active meaning.
Then it seems absent in Scripture, we must recognize it, a judgment on the homosexual condition or orientation, what we today could define as homosexuality as a psychological orientation or existential condition, that is, there is no word that affects this category of people, that is those who wake up and look at a person of the same sex and feel attracted to it, because we talk about these today, not people who have episodes of homosexuality, but people who find themselves living something on an emotional, psychological level from which they cannot and do not want to find a distance.
Friend of Rupnik
But wait, there’s more. You can read here how Padre Roberto Pasolini is a disciple of the notorious Marco Rupnik, who designed the covers for a series of his books. (Also reported at Gloria TV) If we wanted any more evidence of a Sex-Cult operating out of the Vatican then this would have be it.
Actions speak louder than words
Just as with his friendship with the late anti-Catholic journalist, Eugenio Scalfari, (Bergoglio ‘cherishes with affection the memory of the meetings’) and the abortionist Emma Bolnino with whom the Pope met only weeks ago, it is Bergoglio’s actions which are most indicative of the agenda of this papacy. History will not be kind to a Pope known for his promotion of sodomy and who openly inflicted it onto the Catholic world. In the words of St. Paul:
“Being filled with all iniquity, malice, fornication, avarice, wickedness, full of envy, murder, contention, deceit, malignity, whisperers, detractors, hateful to God, contumelious, proud, haughty, inventors of evil things, disobedient to parents, foolish, dissolute, without affection, without fidelity, without mercy. Who, having known the justice of God, did not understand that they who do such things, are worthy of death; and not only they that do them, but they also that consent to them that do them.”
Ecclesiastical Freemasonry 