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| Vatican wishes Hindus a happy Diwali, a feast day dedicated to their gods |
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Posted by: Stone - 10-14-2025, 09:40 AM - Forum: Vatican II and the Fruits of Modernism
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Vatican wishes Hindus a happy Diwali, a feast day dedicated to their gods
The Holy See's letter does not mention the name of Jesus.
![[Image: Shutterstock_349609670.jpg]](https://www.lifesitenews.com/wp-content/uploads/2025/10/Shutterstock_349609670.jpg)
Shutterstock
Oct 13, 2025
VATICAN CITY (LifeSiteNews ) — The Vatican Dicastery for Interreligious Dialogue published a letter offering “best wishes” to Hindus as they prepare to observe the feast of “Deepavali,” marking the beginning of the new year and worship of god. But of which god?
Also known as the feast of “Diwali,” the religious observance is based on mythology and celebrates victory of truth over falsehood, of light over darkness, of life over death, and of good over evil.
The Vatican’s letter fails to seize the opportunity to point Hindus to the one and only great victor of truth over falsehood, of light over darkness, of life over death, and of good over evil, Jesus Christ.
Not once does the letter, signed by the Dicastery’s Prefect, Cardinal George Jacob Koovakad, and Secretary, Msgr. Indunil Janakaratne Kodithuwakku Kankanamalage, mention the Name of Jesus or point to Him as the one “way, the truth, and the life,” (John 14:6).
The Hindu holiday “typically involves ritualistic prayers to Indian deities such as Maa Lakshmi, the goddess of wealth and prosperity, and Lord Rama, whose triumph over evil is central to the celebration of Diwali,” according to the California Family Council (CFC).
“Other gods include Sita, the goddess of fertility and devotion; Hanuman, the monkey god; Kali, the goddess of power and destruction,” the CFC noted.
Hinduism teaches a false equivalency between religions, as pointed out by Catholic Answers.
“Hinduism is popular because, like Buddhism, it avoids conflict, since it believes all religious traditions are different paths to the same end,” Anthony Clark wrote in a 2012 article. “But, as we shall see, this is a contradiction: To assert that two conflicting positions are in fact correlative is not only irrational but untruthful.”
Catholicism is “the only true faith, founded upon the natural and revealed certainties given by one God,” so it “cannot by sound reasoning fit into the ideals of religious pluralism,” Clark explained.
The article also quotes well-respected Catholic apologist Peter Kreeft, noting the problems with Eastern mysticism. “Individuality is an illusion according to Eastern mysticism,” Kreeft said. “Not that we are not real but that we are not distinct from God or each other.”
Hinduism, thus, “denies the possibility of a creator God,” Clark wrote.
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| Heretics Use Ambiguity to Camouflage Error |
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Posted by: Stone - 10-13-2025, 07:35 AM - Forum: Church Doctrine & Teaching
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Heretics Use Ambiguity to Camouflage Error
Pius VI, Bull Auctorem Fidei of August 28, 1794
TIA | October 11, 2025
Ambiguity has been used by Progressivism to escape the condemnations of Modernism and Liberalism made by the Pontifical Magisterium in the last three centuries. With this ploy, the errors of these currents are disguised under obscure formulae in order to gain right of citizenship in the Church. Then, little by little the error comes to light and spreads everywhere.
All of the Vatican II documents were ambiguous, and progressivists used such ambiguities to completely change Catholic doctrine.
It is very useful for our readers to know that this tactic was strongly denounced by Pope Pius VI long ago when, in his Bull Auctorem Fidei, he condemned the errors of the Synod of Pistoia. We reproduce below some excerpts from this important document.
Pope Pius VI
In order not to shock the ears of Catholics, the innovators sought to hide the subtleties of their tortuous maneuvers by the use of seemingly innocuous words such as would allow them to insinuate error into souls in a most gentle manner. Once the truth had been compromised, they could, by means of slight changes or additions in phraseology, distort the confession of the faith that is necessary for our salvation, and lead the faithful by subtle errors to their eternal damnation.
This manner of dissimulating and lying is vicious, regardless of the circumstances under which it is used. For very good reasons it can never be tolerated in a synod of which the principal glory consists above all in teaching the truth with clarity and excluding all danger of error.
Moreover, if all this is sinful, it cannot be excused in the way that one sees it being done, under the erroneous pretext that the seemingly shocking affirmations in one place are further developed along orthodox lines in other places, and even in yet other places corrected; as if allowing for the possibility of either affirming or denying the statement, or of leaving it up the personal inclinations of the individual. Such has always been the fraudulent and daring method used by innovators to establish error. It allows for both the possibility of promoting error and of excusing it.
It is as if the innovators pretended that they always intended to present the alternative passages, especially to those of simple faith who eventually come to know only some part of the conclusions of such discussions, which are published in the common language for everyone’s use. Or again, as if the same faithful, on examining such documents, had the ability to judge such matters for themselves without getting confused and avoiding all risk of error.
It is a most reprehensible technique for the insinuation of doctrinal errors and one condemned long ago by our predecessor St. Celestine [8] who found it used in the writings of Nestorius, bishop of Constantinople, and which he exposed in order to condemn it with the greatest possible severity.
Once these texts were examined carefully, the impostor was exposed and confounded, for he expressed himself in a plethora of words, mixing true things with others that were obscure; mixing at times one with the other in such a way that he was also able to confess those things which were denied, while at the same time possessing a basis for denying those very sentences which he confessed.
In order to expose such snares, something which becomes necessary with a certain frequency in every century, no other method is required than the following: Whenever it becomes necessary to expose statements that disguise some suspected error or danger under the veil of ambiguity, one must denounce the perverse meaning under which the error opposed to Catholic truth is camouflaged.
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| The Catholic Trumpet: Fr. Scott - Fatima Devotion vs. the Conciliar Church |
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Posted by: Stone - 10-12-2025, 09:37 AM - Forum: The Catholic Trumpet
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Fr. Scott: Fatima Devotion vs. the Conciliar Church
Fr. Scott exposes the spiritual contradiction at the heart of modern Fatima devotion: Catholics can pray the Rosary, perform sacrifices, and follow Fatima, yet remain in the Conciliar Church or attend the New Mass. True Fatima devotion cannot coexist with participating in what is not the Catholic Church.
This sermon reflects the SSPX position before the 2012 doctrinal compromise under Bishop Fellay. Shared unedited for archival and educational purposes.
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| The Man Who Opened the Gates: John XXIII and the Birth of the Conciliar Church |
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Posted by: Stone - 10-12-2025, 09:34 AM - Forum: Vatican II and the Fruits of Modernism
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The Man Who Opened the Gates: John XXIII and the Birth of the Conciliar Church
On the feast of “Saint” John XXIII, the Church celebrates the architect of its self-destruction.
Chris Jackson via Hiraeth in Exile | Oct 12, 2025
The Smile That Hid a Revolution
The modern cult of “Good Pope John” is one of Catholicism’s most effective myths. His cheerful disposition, round face, and sentimental diary entries became the perfect mask for a theological coup. Fr. Luigi Villa’s “John XXIII Beatified?” strips that mask away.
Fr. Villa, writing as a lone voice of fidelity in the wake of the Council, documents what few dared to say aloud: that John XXIII’s pontificate marked the conscious opening of the Church to her ancient enemies: Freemasonry, Communism, and modernism itself. His “virtues,” praised by John Paul II as “ecumenical” and “dialogical,” were not the supernatural graces of the saints, but political categories repackaged as holiness. The Church canonized a man precisely for rejecting the theology of every pope before him.
The White Smoke That Turned to Ash
There is one episode in John XXIII’s rise that refuses to die, though it has been smothered for decades under the incense of official histories. On October 26, 1958, at 5:55 p.m., the chimney above the Sistine Chapel released white smoke, fumata bianca, the ancient signal that the cardinals had chosen a pope. The bells of St. Peter’s began to ring. Radio Vatican announced that a new pontiff had been elected. Newspapers across Europe set their presses. Reporters ran toward the loggia, waiting for the balcony curtains to part.
They never did.
After nearly half an hour of confusion, the smoke darkened again. The bells stopped. Vatican spokesmen mumbled that the white smoke had been a “mistake.” No name was given, no explanation offered. The conclave resumed behind sealed doors. Two days later, the cardinals emerged to proclaim the “unexpected” election of Angelo Giuseppe Roncalli: John XXIII.
It was the only conclave in history where the color of the smoke and the official declarations contradicted each other so dramatically. Journalists who had covered multiple papal elections swore the first smoke was unmistakably white. The Associated Press, Reuters, and The New York Times all issued bulletins declaring Habemus Papam. Then came the retraction.
No one inside the Vatican ever produced a convincing explanation. Some blamed the stove; others whispered that a pope had indeed been elected but had refused the office. Still others, more darkly, have suspected coercion or invalidation by outside pressure. Cardinal Giuseppe Siri’s name surfaced again and again: the archbishop of Genoa, doctrinally firm, anti-modernist, the natural successor to Pius XII. A man like that could not be allowed to sit on the throne in 1958.
He Takes the Name of an Antipope
When the curtain finally opened, another oddity shocked historians. Roncalli took the name John XXIII, a title last used by Baldassare Cossa, the infamous anti-pope deposed at the Council of Constance in 1415. Never before in Church history had a legitimate pontiff revived the name of an anti-pope. Every previous “John XXIII” had been struck from the papal rolls. Roncalli claimed to choose it out of affection for his father and his native parish of St. John, but the symbolism was impossible to ignore: the first “John XXIII” convoked a false council that led to his own deposition; the second “John XXIII” convoked another council that led to the deposition of the Faith itself.
The Aftermath
What followed feels like a parable. The white smoke that signified certainty turned black, as if the very heavens retracted their announcement. The world thought a shepherd had been chosen; instead, a new era began, one that would trade the keys for the olive branch, the Creed for “dialogue,” the Cross for the crescent of human fraternity.
Whether Cardinal Siri was truly elected and forced aside will never be proved in this world. But the symbolism is too perfect to ignore: the light of truth rising for a moment above St. Peter’s, then swallowed in acrid smoke. The Church that emerged from that chimney was already the Conciliar Church, born not of fire from heaven, but of fumes from below.
From Bergamo to the Kremlin
Fr. Villa traces Roncalli’s modernist sympathies back to his days as a young priest in Bergamo. Suspicious to Pius X’s Holy Office for his admiration of modernist scholars, Roncalli escaped condemnation only because the saintly pope had died. Once in Paris as nuncio, he was known for his “worldliness,” his dinners with socialists and atheists, and his disdain for the anti-modernist vigilance of Pius XII.
The rot was not subtle. In 1962, under John XXIII’s orders, Cardinal Tisserant negotiated with Moscow to allow Orthodox observers at Vatican II, on the condition that the Council say nothing about Communism. Thus, while priests rotted in gulags, the Church fell silent. The blood of martyrs was traded for a diplomatic smile.
The Council That Was No Inspiration
John XXIII claimed the idea of the Council came to him suddenly in prayer, as if whispered by the Holy Spirit. Fr. Villa shows this was a fabrication. Roncalli had discussed a “renewal council” with friends and cardinals before his election. The plan existed long before the alleged “inspiration.” What emerged in 1959 was not divine breath, but the execution of a program conceived decades earlier by the very modernists condemned by Pius X.
The result was predictable: instead of reaffirming the Faith against modern error, the Council embraced those errors under the banner of mercy. The “window to the world” that John opened was not to let light in, but to let faith out.
Mercy Without Truth
Fr. Villa isolates the fatal redefinition at the heart of Roncalli’s theology: the substitution of “mercy” for judgment. John’s famous line, “The Church prefers the medicine of mercy to the weapons of severity,” has been repeated like a mantra ever since. But mercy without condemnation is not Christian; it is sentimental humanism.
In Pacem in Terris, John praised the secular ideals of 1789 and “human rights” as if the Enlightenment had accomplished what the Cross had not. He sought unity not through conversion, but through the Masonic “universal brotherhood.” The Church’s enemies needed no repentance; they were already “partners in dialogue.”
A False Saint for a False Church
Fr. Villa’s “counter-beatification” closes with an irony fit for Dante. The man who humiliated Padre Pio, who silenced anti-Communist bishops, who mocked the Holy Office, and who elevated Montini, the future Paul VI, was held up as the “Pope of goodness.” Yet his very goodness became the instrument of destruction. His optimism dismantled vigilance; his smiles replaced anathemas; his Council replaced Catholicism with “Conciliarism.”
Instead of sanctity, the world canonized surrender.
The Feast of the Conciliar Church
Today, under Leo, Roncalli’s true heir, the feast of “Saint John XXIII” is a liturgical monument to rupture. Every heresy now sheltered in the postconciliar Church traces its lineage to that smiling revolutionary.
The Devil, wrote Pius X, “never sleeps, but in every age insinuates his poison.” In 1958, he found his willing instrument in the man the world calls “Good.”
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| St. Francis of Assisi’s remains to publicly displayed for first time in history |
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Posted by: Stone - 10-11-2025, 06:38 AM - Forum: General Commentary
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St. Francis of Assisi’s remains to publicly displayed for first time in history
Marking the eighth centenary of the death of St. Francis, his remains, which had been hidden for centuries, will be on display at the Basilica of St. Francis in Assisi.
![[Image: shutterstock_1511048522.jpg]](https://www.lifesitenews.com/wp-content/uploads/2025/10/shutterstock_1511048522.jpg)
Death of Saint Francis of Assisi, fresco in the Franciscan Church of the Annunciation in Ljubljana, Slovenia.
Zvonimir Atletic/Shutterstock
Oct 10, 2025
ASSISI, Italy (LifeSiteNews) — During the memorial of St. Francis of Assisi on October 4, Friar Giulio Cesareo, director of the Sacred Convent in Assisi, announced that the saint’s remains will be publicly displayed for the first time in history. The display will take place from February 22 to March 22, 2026, at the foot of the papal altar in the lower church of the Basilica of St. Francis and will mark the eighth centenary of St. Francis’s death.
“The eighth centenary of the death of St. Francis, in 2026, is a time of remembrance and renewal …We do not celebrate death, but, recognizing it as a ‘sister’ to St. Francis, we celebrate the life that blossoms from the gift and offering of self,” stated the press release.
“It is in this spirit that, thanks to the approval granted by the Holy Father Leo XIV through the Vatican Secretariat of State, the public display of his mortal remains will take place.”
St. Francis of Assisi, born in 1181, led an early life of vice, often engaging in sin through his attendance at parties with people whom he had admired. After having an experience with a leper who later turned out to be Christ Himself, Francis converted and gave up his life of pleasure and vainglory to found the Franciscan Order. The life of humility lived by St. Francis continues to be a model for the religious order he founded.
The remains of St. Francis, long hidden beneath the high altar of the basilica to prevent possible theft, were officially identified in 1819 and subsequently reaffirmed in 1978 and again in 2015.
Following the announcement of the exposition, Catholic faithful eagerly began reserving time slots to venerate the beloved saint. Within just four days, over 30,000 pilgrims had already registered to make the journey. Friar Cesareo attributed this overwhelming response to the deep love that Catholics have for St. Francis.
“It is a demonstration of the love we profess for him, and we hope, as we have reiterated on numerous occasions, that it will also be a culturally enriching experience,” stated the friar.
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| Vatican Permits Lay People as Bishops’ "Vicars" |
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Posted by: Stone - 10-10-2025, 05:02 AM - Forum: Vatican II and the Fruits of Modernism
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Vatican Permits Lay People as Bishops’ "Vicars"
![[Image: wlgyh0ufpb9nrva2uh67ixpcbrrau31n18w7ujw?...1760182723]](https://seedus0275.gloriatv.net/storage1/wlgyh0ufpb9nrva2uh67ixpcbrrau31n18w7ujw?secure=xeoWF6zZzVvBQwpAh4DiyA&expires=1760182723)
gloria.tv | October 8, 2025
Since 2020, Bishop Charles Morerod of Lausanne, Geneva, and Fribourg in Switzerland has repeatedly appointed lay people instead of priests to lead diocesan regions.
According to Kath.ch on 7 October, he stated that this had caused "a minor earthquake" among Catholics.
An unnamed representative of the Congregation for the Doctrine of the Faith informed Bishop Morerod that his decision had been criticised internationally, particularly in Italy and English-speaking countries.
The Congregation assured Bishop Morerod of its support, dismissing the justified criticism as "false rumours".
Furthermore, the Congregation has sent letters to the nunciatures, asking them to deny the "rumours" and support the bishop.
The Congregation has even permitted Bishop Morerod to appoint laypeople as "vicars".
However, Bishop Morerod has not done so. "We are still in a kind of start-up phase, even though many positive aspects are already becoming apparent," he said.
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