01-09-2023, 03:44 PM
AND TODAY?
WHAT THEN, around ten years ago, still had a question mark, has now taken on very clear contours. The primacy of the Pope has suffered severe losses and the “gates of hell” that fight against the rock are already advanced so far that they come close to the porta di bronzo of the Vatican. The Pope is right: the devil is in them Church collapsed. Of course, we still lack an analysis of his methods, which one could easily recognize if one only adhered to the statements of the New Testament about him. Only some of these of his methods are mentioned. To camouflage the angel of light “(2 Cor 11:14) by throwing the divine gift of reason into the pan: Everything that happens today in the form of reforms in the church, can be reasonably justified. The need of the times also does something else, and what was only permitted as an exception for mission areas, for example, becomes a habit for us too. Why not? One generally fearfully avoids the open fight against truths of faith, one makes it more elegant, one no longer talks about them, or one mutilates them into half statements in the certain knowledge that half truths are worse than whole lies.
Finally, the new is brought into such close proximity to the “old” truths that a strong dose of the gift of the spirit of the “discretio spirituum, the differentiation of spirits” (1 Cor 12, 10) is part of it, in order to convert the genuine from the false and the truth to distinguish from falsehood. When you study these methods, you come to the conclusion that that the devil today does not place so much emphasis on remaining undetected and “cryptogamously” operating his work of destruction, but rather that he wants to manifest himself openly and publicly ) in 1968 quite frankly: “Among the pillars that collapse most easily, we note the power of teaching; the infallibility, which the First Vatican Council believed to be firmly established and which just had to endure the storms of the married couple on the occasion of the publication of the encyclical «Humanae vitae»; the real Eucharistic presence which the Church was able to impose on the medieval masses and which will disappear with the progress of intercommunions and intercelebrations of Catholic priests and Protestant pastors; the sacred character of the priest, which comes from the institution of the sacrament of ordination and which will give way to a temporary election; the distinction between the instructing church and the black (lower) clergy, where from now on the movement from the base (!) upwards takes place as in every democracy; the gradual disappearance of the ontological and metaphysical character of the sacraments and then immediately the death of confession, after sin has become a completely anachronistic concept in our time, which the strict medieval philosophy, this heirloom of biblical pessimism, had bequeathed to us.
“In The whole strategy is developed here with “pleasant” open-heartedness, and one only wonders why nothing or so little happens, to secure these pillars and prevent them from collapsing. Anyone who, in view of these unambiguous confessions, still thinks today that the processes in the church are marginal phenomena or transitional difficulties that subside by themselves after a while, simply cannot be helped. But the responsibility of the leading men in the church is all the greater if they do not deal with these questions and think – compare what was said earlier – that they can fix everything with a patchwork. No, it is about the whole thing, it is about the Church, it is, as the magazine “L’Humanisme” writes from May-October 1968 (97), about “a kind of Copernican revolution” that has broken out over the Church; it is about a “gigantic revolution in the church” (98),(99) already carries within itself.
And now we have reached the climax, and we just wish that the following quotation from L’Humanisme would be recognized in its full scope (100): “When the traditional structures collapse, all the rest will follow. The Church has such a contestation was not foreseen, nor is it prepared for a long time to absorb this revolutionary spirit and assimilate itself … It is not the scaffold that awaits the Pope, it is the rise of the local churches, which are democratically organized, the barriers between clergy and lay people who create their own dogma and who live in complete independence with regard to Rome. “
We return to the beginning. In his pastoral letter, Athanasius lists what happened in Alexandria at that time: “Church robbery, arson, blasphemy, desecration of virgins, flogging and murder.” Are the local churches not emerging or already in full activity when they submit to the majority and thus to the often arbitrary number and not to the truth at synods through democratic votes? “It will soon no longer be possible for the Vatican be “, says the mentioned magazine (101)” to keep under control the inner movements of a large body, which was thought to be homogeneous … Wouldn’t it be time to return to more «national» churches? “- So the scaffold is not waiting for the Pope. How humane our time has become! Only the local churches are waiting for the Pope, he has to come to terms with them. One can to point to examples of the past, the word falls of the Gallican Church. Here history is allowed again, if one otherwise deliberately remains silent about it and the whole tradition. At the end of the development, however, the Pope is superfluous because the local churches “Live in complete independence with regard to Rome”.
So the scaffold in the form of annihilation. One can point to examples from the past; the word about the Gallican Church is mentioned. Here history is allowed again, if one is otherwise deliberately silent about it and the whole tradition. At the end of the development, however, the Pope is superfluous because the local churches “live in complete independence with regard to Rome”. So the scaffold in the form of annihilation. One can point to examples from the past; the word about the Gallican Church is mentioned. Here history is allowed again, if one is otherwise deliberately silent about it and the whole tradition. At the end of the development, however, the Pope is superfluous because the local churches “live in complete independence with regard to Rome”. So the scaffold in the form of annihilation.
We are very grateful for this open language. We now know where we are. The Luciferian plan is clear and open before us.
CONCLUSION
From Athanasius
“THEREFORE, however, you must not fear their malice, but must … be indignant about the new machinations against us. For if one member suffers, everyone suffers with it, and according to the apostle’s word, weep with those who weep. As the great Church suffers, everyone must tolerantly see that the offense receives its punishment. For everyone is the Redeemer who is reviled by them, it is all laws that are dissolved by them … For all these reasons I ask you … to condemn the wicked, so that the priests here and the people also now to see your right faith and your resolute rejection and to be able to rejoice in your unanimous faith in Christ, but those who have so greatly wronged themselves in the Church, be induced to repent and – even if it should be possible late – to come to a change of mind. Greet the fellowship of the brothers with you! All the brothers gathered with me greet you. May the Lord keep you intact and in faithful remembrance for us … “
From Görres
“The earth is shaking underfoot; the tools that are counted on fail; some kind of catastrophe that one does not expect occurs and the whole building, which has long been undermined, collapses. That the Church will emerge unscathed from such a collapse can be foreseen with certainty; but what else would outlast it, no one can know or estimate. So admonish, warn, wave, defend, call out all the signs; Even the animals, on which the false prophets ride ahead, tree, turn back, and speak angrily in human language to their drivers, who do not see the flaming sword flickering in their way … Therefore work when it is still daylight.
"Nobody can work at night. Waiting is also nothing for all waiting has since served only to worsen the situation in a rapidly increasing proportion. If one finds oneself in an unequal dispute with one another, there can be no doubt about it, if one only looks at those who one has for oneself. One may argue back and forth about principles, light and wind divided equally with equal sincerity. But when all lies and all bad passions crowd around a banner like vultures around a carrion that falls by the way; then it is certainly not the Labarum under whose sign a good quarrel is fought. Because the bad has its instincts, which do not lead it astray on its way. But a power that sees all these tracks directed against itself has every cause to be frightened, and in times of serious consideration to be careful about the outcome. For her part, the Church, which is pure and clear in her good rights, can remain unmoved in good rest; because who is like God! is written in flames on her shield, and before this saying all earthly splendor pales into nothingness, and all earthly power faints “(from the epilogue to the fourth edition of” Athanasius “, Easter 1838) (102).
NOTES
(1) Berthold Altaner, Patrologie (Freiburg i. Breisgau 1950 2 ), p. 230.
(2) Konrad Kirch, Heroes of Christianity (Paderborn 1936 5 ): From Christian antiquity p. 12 f.
(3) Joseph Görres, Athanasius (Regensburg 1838), 4th edition.
(4) Joseph Lortz, History of the Church from the perspective of the history of ideas (Münster i. W. 1941) § 111 B (IV, 52).
(5) Franz Schnabel, German History in the 19th Century, Volume IV, The Religious Forces (Freiburg 1937) p. 139.
(6) aaO, S. VI.
(7) ibid.
(8) ebd. S. VII.
(9) ibid. P. VIII; cf. Roman Pencil, Searching for a New Confession, in “Deutsche Tagespost” of January 12/13, 1973.
(10) ebd. S. 113.
(11) ebd. S. 118.
(12) Bergstadtverlag Breslau. – On the author cf. Gerhard Kukofka, “Staunen und Sehnsucht” in “Urbild und Abglanz”; Festgabe for Herbert Doms, ed. by Johannes Tenzler (Regensburg 1972) I, pp. 489-497.
(13) ibid. Cf. 491, note 1: “Note the eminently prophetic gift of the writer Flam … Has it partly become a reality that is far exceeded?
(14) aaO, S. 489.
(15) K. Flam, aaO, S. 84.
(16) Selected writings from St. Basil the Great, Doctor of the Church, in the Library of the Church Fathers (Kösel-Pustet, Munich 1925) Volume I, p. 121.
(17) ebd. S. 129.
(18) ibid.
(19) ebd. S. 139.
(20) ebd. S. 137.
(21) ebd. S. 143.
(22) ebd. S. 163; Quote 2 Thess 2, 3-4.
(23) K. Kirch aaO, Band I, 2; S. 23 f.
(24) Ri 19, 29-20, 11.
(25) “Osservatore Romano” of December 8, 1968; cf. also Helmut Kuhn in his contribution to the special issue of the magazine “Word and Truth” (March / April 1972): “The State of the Roman Catholic Church”: “In the summer In Paris in 1970 I spoke to Raymond Aron, arguably the most important sociologist in France, about the student riots at European and American universities, and we agreed that these events, disastrous as they might be, would be overshadowed by another Happened on a worldwide scale and of epochal importance – through the collapse of the Roman Catholic Church “(p. 155).
(26) Migne, Patr. Graec. Volume 27 (Athanasius I) col. 219-240; see Bar-denhewer, History of Early Christian Literature (Freiburg 1902/1932) Volume III, p. 70; Real Lexicon for Antiquity and Christianity (Stuttgart 1950) Volume I Athanasius col. 863. I owe the translation of this circular to Fr. Benedikt Busch, Metten Abbey.
(27) KNA No. 194 of November 21, 1972: “The thing with the devil”, reactions to the Pope’s speech of November 15, 1972, cf. German edition of the “Osservatore Romano”, 2nd year No. November 1972, p. 1.
(28) aaO, S. 162 f.
(29) Marquis de la Franquerie, L’infallibilite pontifale – The syllabus and the current crisis of the Church (als Manuskript gedruckt, o. J.) S. 41 ff.
(30) “In this kind will be recognized by insane and dark, almost seems to be the very point where Satan is Jesus Christ burns, the insatiable desire for revenge hatred” in Enzyklika “human race” vom 20. April 1884 Uber die Freimaurer.
(31) in his circular “Pascendi” of September 8, 1907.
(32) Albert Erhard, Early Church and Early Catholicism (Bonn 1935) p. 194.
(33) Furche-Verlag 1964 pp. 15-39.
(34) cf. “Neue Zürcher Zeitung” of August 20, 1966: “Church-theological disputes in the Federal Republic; the confessional movement as a symptom of crisis” and in it as a subheading “Aspects of the Enlightenment”.
(35) aaO, S. 119-121.
(36) Max Spindler, Handbuch der Bayerischen Geschichte Volume II, 1028-1032 (Munich 1966) p. 1028: “The history of the Illuminati Order is a phenomenon of European importance and effect”; cf. Serge Hutin, Gouvemants invisibles et societes secretes ( EditionsJ’ai lu 1971) keeps coming back to Illuminatentum.
(37) Bernhard Fay, La Franc-Maconnerie and the Intellectual Revolution of the XVIIF siecle (Paris 1961) S. 203.
(38) Pierre Virion, Le Complot (Paris oJ) S. 46.
Serge Hutin aaO, S. 4 zitiert Pierre Mariel, L’Europe Pai’enne duXX e siecle, p. 170: “In fact, at all times – and now more than ever – secret companies rule the world”.
(39) Eugen Lennhoff / Oscar Posner, Internationales Freemaurerlexikon (unaltered reprint of the 1932 edition), Amalthea-Verlag Munich-Zurich-Vienna; – Horst E. Miers, Lexicon of Secret Knowledge (Freiburg i. Breis’gau 1970); – Kurt Seligmann, Das Weltreich der Magic (Stuttgart 1958).
(40) Pierre Virion, Mystere d’Iniquite (Editions St. Michel, St.-Cenere [53] oJ) S. 2 ff; vgl. auch Virion, Soon a world government ?, im gleichen Verlag 1968; vgl. auch Leon de Poncins, Christia-nisme and F.-. M.-. (L’Ordre Francais, December 1969); The F.-, M.-. according to its secret documents Diffusion de la Pensee Francaise 1972).
(41) in the Swiss newspaper “Der Republikaner” No. 39 of September 26, 1963.
(42) cf. these names in the lexicons mentioned.
(43) in Virion, Mysteries aaO, pp. 81-108.
(44) Alec Mellor, Our Separate Brothers The Freemasons (German translation) (Styria Graz-Wien-Cologne 1964). – Michel Dierickx SJ Freemasonry, The Great Unknown (Bauhüttenverlag Frankfurt / Hamburg 1968).
(45) in Virion, Mystere loc. Cit., P. 15 f; the satan hymn by Giosue Car-ducci can be found in Gerhard Zacharias, Satanskult und Schwarze Messe (a contribution to the phenomenology of religion) (Limes-Verlag Wiesbaden 1964), pp. 133-138.
(46) Virion, Mystere op. Cit., P. 19 ff. The following quotations are taken from this book and the above-mentioned Franquerie work.
(47) bei Franquerie aaO, S. 48.
(48) ebd. S. 48.
(49) ibid. P. 51, note 20.
(50) ibid. P. 50, note 14.
(51) ibid. P. 53, note 24.
(52) bei Virion, Mytere aaO, S. 41.
(53) ebd. S. 32.
(54) ebd. S. 42.
(55) ebd. S. 52 f.
(56) Yves Marsaudon, L’Oecumenisme vu par un Franc-Macon de Tradition (Editions Vitiano Paris-IX e ) 1964.
(57) JM Jourdan, L’oecumenisme vu par un Franc-Macon de Tradition (reprinted from the magazine “Permanences” 1965), S. 11.
(58) Marsaudon aaO, S. 26.
(59) ebd. S. 120.
(60) bei Jourdan aaO, S. 27.
(61) Marsaudon aaO, S. 126.
(62) Franquerie aaO, S. 46.
(63) ibid.
(64) Franquerie (p. 44) relocates the above-mentioned secret instructions to the year 1819; GM Pachtler (The silent war against throne and altar or the negative of Freemasonry, according to documents, Amberg, 2nd edition 1876, p. 83) and names the full title “Istruzione permanente, Codice e quida pratica dei Preposti all’alta massoneria” (Original text in the “Civiltä cattol.” 4 sett. 1875 quod. 605, p. 598 e se gg.).
It says: Our “idea is the liberation of Italy, from which on a certain day the liberation of the whole world, the brotherly republic and the unification of humanity must proceed … Our goal is rather that of Voltaire and the French Revolution: ie complete annihilation of Catholicism and even of the Christian idea … The Pope, whoever he is, will never come to the secret societies; therefore the secret connections must take the first step towards the Pope and the Church, with the intention of captivating both. The work we do is not the work of a day, month or year. It can take many years, maybe a century.
We do not intend to win the Pope over to our cause, to make of him a neophyte of our principles or an apostle of our ideas. That would be a ridiculous dream. And however events may take shape, even if a cardinal or prelate with a full heart or cunning would become the initiate of our secrets, we ought not to want his elevation to the chair of Peter for that very reason. Yes, this elevation of his would also be our ruin. For just as he would have come to apostasy out of mere ambition, so too should the need for power determine him to sacrifice us.
What we are looking for and what we must wait for, like the Jews for their Messiah, that is a Pope according to our needs … So in order to make a Pope according to our hearts, it is above all a matter of giving this future Pope a gender raising, which is worthy of the regiment we want. The old people and the mature men have to be left aside. Instead, go straight to the youth and where possible even to the childhood … Once your good reputation in the colleges, grammar schools, universities and seminars has been firmly established, once you have won the trust of professors and young people, make sure that that especially the candidates of the spiritual class visit your company … In several years this young clergy will hold all offices through the power of circumstances. He will rule, administer, judge, form the council of the sovereign (Pope), and be called to elect the future Pope …
Do not stretch your networks, like Simon Barjona, inside the sacristies, seminaries and convents in the depths of the sea. And if you do not rush into anything, we promise you an even more wonderful fishing trip than that of St. Peter. The fisherman became a fisherman of men, and you will fish friends even at the feet of the Apostolic See. So then you have a revolution in the net in tiara and cloak, at the top of which the cross and the great papal flag are carried; a revolution that only needs a little help to set fire to all four parts of the world … “(in Pachtler, op. cit., pp. 84, 87, 91 f, 92, 94 f). at the top of which the cross and the great papal flag are carried; a revolution that only needs a little help to set fire to all four parts of the world … “(in Pachtler, op. cit., pp. 84, 87, 91 f, 92, 94 f). at the top of which the cross and the great papal flag are carried; a revolution that only needs a little help to set fire to all four parts of the world … “(in Pachtler, op. cit., pp. 84, 87, 91 f, 92, 94 f).
(65) dated August 6, 1964; cf. my contribution “Ecclesiam suam – the inaugural encyclical of Paul VI.” in Wilhelm Sandfuchs, Das Wort der Päpste (Würzburg 1966), pp. 212-224.
(66) “We see them again.”
(67) 3rd year 1905/6, 1st volume, pp. 553-567.
(68) ebd. S. 553.
(69) ebd. S. 555 f.
(70) ebd. S. 422.
(71) ebd. S. 522.
(72) ebd. S. 524 f vgl. auch Emmanuel Barbier, Masonic infiltrations in the church (Mont-Notre-Dame Aisne 1910) S. 8 f.
(73) Hochland aaO, S. 525.
(74) For the following we use the collection of the “Circulars of our Holy Father Pius X., 2 volumes 1909 and 1916, here Volume I, pp. 185-305, published by Herder (Freiburg).
(75) Franz Michel Willam, From the young Angelo Roncalli 1903-1907 to Pope Johannes XXIII. 1958-1963 (Innsbruck 1967) p. 90.
(76) Pastoral letter of the Cologne Bishops’ Conference of December 10, 1907, in “Circular” Pius X. loc. Cit., Volume II, p. 27.
(77) from the magazine “Una Sancta” (Kyrios Verlag Meitingen 1964) p. 250.
(78) edited by Gustav Mensching.
(79) Reform Catholicism, an answer to the book: Der Katholizismus. His death and development (Paderborn 1938).
(80) edited by Hermann Mulert (Leopold Klotz Verlag, Leipzig 1940).
(81) Josef Schmidlin, Papal History of the Latest Time (Munich 1936) Volume III, pp. 162-169.
(82) August Doerner, Sentire cum Ecclesia (printed as manuscript) 1941.
(83) Max Kassiepe, wrong ways and detours in the pious life of the present (Würzburg 1940).
(84) by Janet E. 42 (1950) S. 568.
(85) Freiburg-Basel-Vienna 1961; Karl Rahner, What is Heresy? Pp. 9-44.
(86) ebd. S. 34.
(87) ebd. S. 34 f; 36, 38 f, 40 f; It is striking that the table of contents of the Herder correspondence until 1968, after the editorials, contained the statements of the ecclesiastical teaching office: a) the Pope b) the Curia c) the Episcopat, while from 1968 on the statements of the Pope under the heading “Pope” must be added to the letter P.
(88) How little impression did z. B. the anonymous writing distributed only to the Council Fathers: “L’azione Guidaico-Massonica nel Concilio”
(89) Volume 18 No. 14/15 (Bonn July 29, 1966). The whole issue deals with the position of communism in relation to world religions (Islam, Catholic Church, Protestant theology, collapse of the biblical worldview, etc.)
(90) No. 15, 1964.
(91) Ostprobleme aaO, S. 452.
(92) Karl Rahner – Herbert Vorgrimler, Small Council Compendium (Herderbücherei Volume 270/71/72/73; 1966) p. 26: “The Council was a pastoral council”.
(93) ebd. S. 197-200.
(94) by Franz Hillig Volume 175 1965, pp. 97-106.
(95) Edited by Wolfgang Stammberger (Baden-Baden / Strasbourg).
(96) cited in Virion, Le Complot, loc. Cit., P. 109.
(97) ebd. S. 102.
(98) ebd. S. 104.
(99) ibid.
(100) ibid.
(101) ebd. S. 105.
(102) S. 197 f.
WHAT THEN, around ten years ago, still had a question mark, has now taken on very clear contours. The primacy of the Pope has suffered severe losses and the “gates of hell” that fight against the rock are already advanced so far that they come close to the porta di bronzo of the Vatican. The Pope is right: the devil is in them Church collapsed. Of course, we still lack an analysis of his methods, which one could easily recognize if one only adhered to the statements of the New Testament about him. Only some of these of his methods are mentioned. To camouflage the angel of light “(2 Cor 11:14) by throwing the divine gift of reason into the pan: Everything that happens today in the form of reforms in the church, can be reasonably justified. The need of the times also does something else, and what was only permitted as an exception for mission areas, for example, becomes a habit for us too. Why not? One generally fearfully avoids the open fight against truths of faith, one makes it more elegant, one no longer talks about them, or one mutilates them into half statements in the certain knowledge that half truths are worse than whole lies.
Finally, the new is brought into such close proximity to the “old” truths that a strong dose of the gift of the spirit of the “discretio spirituum, the differentiation of spirits” (1 Cor 12, 10) is part of it, in order to convert the genuine from the false and the truth to distinguish from falsehood. When you study these methods, you come to the conclusion that that the devil today does not place so much emphasis on remaining undetected and “cryptogamously” operating his work of destruction, but rather that he wants to manifest himself openly and publicly ) in 1968 quite frankly: “Among the pillars that collapse most easily, we note the power of teaching; the infallibility, which the First Vatican Council believed to be firmly established and which just had to endure the storms of the married couple on the occasion of the publication of the encyclical «Humanae vitae»; the real Eucharistic presence which the Church was able to impose on the medieval masses and which will disappear with the progress of intercommunions and intercelebrations of Catholic priests and Protestant pastors; the sacred character of the priest, which comes from the institution of the sacrament of ordination and which will give way to a temporary election; the distinction between the instructing church and the black (lower) clergy, where from now on the movement from the base (!) upwards takes place as in every democracy; the gradual disappearance of the ontological and metaphysical character of the sacraments and then immediately the death of confession, after sin has become a completely anachronistic concept in our time, which the strict medieval philosophy, this heirloom of biblical pessimism, had bequeathed to us.
“In The whole strategy is developed here with “pleasant” open-heartedness, and one only wonders why nothing or so little happens, to secure these pillars and prevent them from collapsing. Anyone who, in view of these unambiguous confessions, still thinks today that the processes in the church are marginal phenomena or transitional difficulties that subside by themselves after a while, simply cannot be helped. But the responsibility of the leading men in the church is all the greater if they do not deal with these questions and think – compare what was said earlier – that they can fix everything with a patchwork. No, it is about the whole thing, it is about the Church, it is, as the magazine “L’Humanisme” writes from May-October 1968 (97), about “a kind of Copernican revolution” that has broken out over the Church; it is about a “gigantic revolution in the church” (98),(99) already carries within itself.
And now we have reached the climax, and we just wish that the following quotation from L’Humanisme would be recognized in its full scope (100): “When the traditional structures collapse, all the rest will follow. The Church has such a contestation was not foreseen, nor is it prepared for a long time to absorb this revolutionary spirit and assimilate itself … It is not the scaffold that awaits the Pope, it is the rise of the local churches, which are democratically organized, the barriers between clergy and lay people who create their own dogma and who live in complete independence with regard to Rome. “
We return to the beginning. In his pastoral letter, Athanasius lists what happened in Alexandria at that time: “Church robbery, arson, blasphemy, desecration of virgins, flogging and murder.” Are the local churches not emerging or already in full activity when they submit to the majority and thus to the often arbitrary number and not to the truth at synods through democratic votes? “It will soon no longer be possible for the Vatican be “, says the mentioned magazine (101)” to keep under control the inner movements of a large body, which was thought to be homogeneous … Wouldn’t it be time to return to more «national» churches? “- So the scaffold is not waiting for the Pope. How humane our time has become! Only the local churches are waiting for the Pope, he has to come to terms with them. One can to point to examples of the past, the word falls of the Gallican Church. Here history is allowed again, if one otherwise deliberately remains silent about it and the whole tradition. At the end of the development, however, the Pope is superfluous because the local churches “Live in complete independence with regard to Rome”.
So the scaffold in the form of annihilation. One can point to examples from the past; the word about the Gallican Church is mentioned. Here history is allowed again, if one is otherwise deliberately silent about it and the whole tradition. At the end of the development, however, the Pope is superfluous because the local churches “live in complete independence with regard to Rome”. So the scaffold in the form of annihilation. One can point to examples from the past; the word about the Gallican Church is mentioned. Here history is allowed again, if one is otherwise deliberately silent about it and the whole tradition. At the end of the development, however, the Pope is superfluous because the local churches “live in complete independence with regard to Rome”. So the scaffold in the form of annihilation.
We are very grateful for this open language. We now know where we are. The Luciferian plan is clear and open before us.
CONCLUSION
From Athanasius
“THEREFORE, however, you must not fear their malice, but must … be indignant about the new machinations against us. For if one member suffers, everyone suffers with it, and according to the apostle’s word, weep with those who weep. As the great Church suffers, everyone must tolerantly see that the offense receives its punishment. For everyone is the Redeemer who is reviled by them, it is all laws that are dissolved by them … For all these reasons I ask you … to condemn the wicked, so that the priests here and the people also now to see your right faith and your resolute rejection and to be able to rejoice in your unanimous faith in Christ, but those who have so greatly wronged themselves in the Church, be induced to repent and – even if it should be possible late – to come to a change of mind. Greet the fellowship of the brothers with you! All the brothers gathered with me greet you. May the Lord keep you intact and in faithful remembrance for us … “
From Görres
“The earth is shaking underfoot; the tools that are counted on fail; some kind of catastrophe that one does not expect occurs and the whole building, which has long been undermined, collapses. That the Church will emerge unscathed from such a collapse can be foreseen with certainty; but what else would outlast it, no one can know or estimate. So admonish, warn, wave, defend, call out all the signs; Even the animals, on which the false prophets ride ahead, tree, turn back, and speak angrily in human language to their drivers, who do not see the flaming sword flickering in their way … Therefore work when it is still daylight.
"Nobody can work at night. Waiting is also nothing for all waiting has since served only to worsen the situation in a rapidly increasing proportion. If one finds oneself in an unequal dispute with one another, there can be no doubt about it, if one only looks at those who one has for oneself. One may argue back and forth about principles, light and wind divided equally with equal sincerity. But when all lies and all bad passions crowd around a banner like vultures around a carrion that falls by the way; then it is certainly not the Labarum under whose sign a good quarrel is fought. Because the bad has its instincts, which do not lead it astray on its way. But a power that sees all these tracks directed against itself has every cause to be frightened, and in times of serious consideration to be careful about the outcome. For her part, the Church, which is pure and clear in her good rights, can remain unmoved in good rest; because who is like God! is written in flames on her shield, and before this saying all earthly splendor pales into nothingness, and all earthly power faints “(from the epilogue to the fourth edition of” Athanasius “, Easter 1838) (102).
NOTES
(1) Berthold Altaner, Patrologie (Freiburg i. Breisgau 1950 2 ), p. 230.
(2) Konrad Kirch, Heroes of Christianity (Paderborn 1936 5 ): From Christian antiquity p. 12 f.
(3) Joseph Görres, Athanasius (Regensburg 1838), 4th edition.
(4) Joseph Lortz, History of the Church from the perspective of the history of ideas (Münster i. W. 1941) § 111 B (IV, 52).
(5) Franz Schnabel, German History in the 19th Century, Volume IV, The Religious Forces (Freiburg 1937) p. 139.
(6) aaO, S. VI.
(7) ibid.
(8) ebd. S. VII.
(9) ibid. P. VIII; cf. Roman Pencil, Searching for a New Confession, in “Deutsche Tagespost” of January 12/13, 1973.
(10) ebd. S. 113.
(11) ebd. S. 118.
(12) Bergstadtverlag Breslau. – On the author cf. Gerhard Kukofka, “Staunen und Sehnsucht” in “Urbild und Abglanz”; Festgabe for Herbert Doms, ed. by Johannes Tenzler (Regensburg 1972) I, pp. 489-497.
(13) ibid. Cf. 491, note 1: “Note the eminently prophetic gift of the writer Flam … Has it partly become a reality that is far exceeded?
(14) aaO, S. 489.
(15) K. Flam, aaO, S. 84.
(16) Selected writings from St. Basil the Great, Doctor of the Church, in the Library of the Church Fathers (Kösel-Pustet, Munich 1925) Volume I, p. 121.
(17) ebd. S. 129.
(18) ibid.
(19) ebd. S. 139.
(20) ebd. S. 137.
(21) ebd. S. 143.
(22) ebd. S. 163; Quote 2 Thess 2, 3-4.
(23) K. Kirch aaO, Band I, 2; S. 23 f.
(24) Ri 19, 29-20, 11.
(25) “Osservatore Romano” of December 8, 1968; cf. also Helmut Kuhn in his contribution to the special issue of the magazine “Word and Truth” (March / April 1972): “The State of the Roman Catholic Church”: “In the summer In Paris in 1970 I spoke to Raymond Aron, arguably the most important sociologist in France, about the student riots at European and American universities, and we agreed that these events, disastrous as they might be, would be overshadowed by another Happened on a worldwide scale and of epochal importance – through the collapse of the Roman Catholic Church “(p. 155).
(26) Migne, Patr. Graec. Volume 27 (Athanasius I) col. 219-240; see Bar-denhewer, History of Early Christian Literature (Freiburg 1902/1932) Volume III, p. 70; Real Lexicon for Antiquity and Christianity (Stuttgart 1950) Volume I Athanasius col. 863. I owe the translation of this circular to Fr. Benedikt Busch, Metten Abbey.
(27) KNA No. 194 of November 21, 1972: “The thing with the devil”, reactions to the Pope’s speech of November 15, 1972, cf. German edition of the “Osservatore Romano”, 2nd year No. November 1972, p. 1.
(28) aaO, S. 162 f.
(29) Marquis de la Franquerie, L’infallibilite pontifale – The syllabus and the current crisis of the Church (als Manuskript gedruckt, o. J.) S. 41 ff.
(30) “In this kind will be recognized by insane and dark, almost seems to be the very point where Satan is Jesus Christ burns, the insatiable desire for revenge hatred” in Enzyklika “human race” vom 20. April 1884 Uber die Freimaurer.
(31) in his circular “Pascendi” of September 8, 1907.
(32) Albert Erhard, Early Church and Early Catholicism (Bonn 1935) p. 194.
(33) Furche-Verlag 1964 pp. 15-39.
(34) cf. “Neue Zürcher Zeitung” of August 20, 1966: “Church-theological disputes in the Federal Republic; the confessional movement as a symptom of crisis” and in it as a subheading “Aspects of the Enlightenment”.
(35) aaO, S. 119-121.
(36) Max Spindler, Handbuch der Bayerischen Geschichte Volume II, 1028-1032 (Munich 1966) p. 1028: “The history of the Illuminati Order is a phenomenon of European importance and effect”; cf. Serge Hutin, Gouvemants invisibles et societes secretes ( EditionsJ’ai lu 1971) keeps coming back to Illuminatentum.
(37) Bernhard Fay, La Franc-Maconnerie and the Intellectual Revolution of the XVIIF siecle (Paris 1961) S. 203.
(38) Pierre Virion, Le Complot (Paris oJ) S. 46.
Serge Hutin aaO, S. 4 zitiert Pierre Mariel, L’Europe Pai’enne duXX e siecle, p. 170: “In fact, at all times – and now more than ever – secret companies rule the world”.
(39) Eugen Lennhoff / Oscar Posner, Internationales Freemaurerlexikon (unaltered reprint of the 1932 edition), Amalthea-Verlag Munich-Zurich-Vienna; – Horst E. Miers, Lexicon of Secret Knowledge (Freiburg i. Breis’gau 1970); – Kurt Seligmann, Das Weltreich der Magic (Stuttgart 1958).
(40) Pierre Virion, Mystere d’Iniquite (Editions St. Michel, St.-Cenere [53] oJ) S. 2 ff; vgl. auch Virion, Soon a world government ?, im gleichen Verlag 1968; vgl. auch Leon de Poncins, Christia-nisme and F.-. M.-. (L’Ordre Francais, December 1969); The F.-, M.-. according to its secret documents Diffusion de la Pensee Francaise 1972).
(41) in the Swiss newspaper “Der Republikaner” No. 39 of September 26, 1963.
(42) cf. these names in the lexicons mentioned.
(43) in Virion, Mysteries aaO, pp. 81-108.
(44) Alec Mellor, Our Separate Brothers The Freemasons (German translation) (Styria Graz-Wien-Cologne 1964). – Michel Dierickx SJ Freemasonry, The Great Unknown (Bauhüttenverlag Frankfurt / Hamburg 1968).
(45) in Virion, Mystere loc. Cit., P. 15 f; the satan hymn by Giosue Car-ducci can be found in Gerhard Zacharias, Satanskult und Schwarze Messe (a contribution to the phenomenology of religion) (Limes-Verlag Wiesbaden 1964), pp. 133-138.
(46) Virion, Mystere op. Cit., P. 19 ff. The following quotations are taken from this book and the above-mentioned Franquerie work.
(47) bei Franquerie aaO, S. 48.
(48) ebd. S. 48.
(49) ibid. P. 51, note 20.
(50) ibid. P. 50, note 14.
(51) ibid. P. 53, note 24.
(52) bei Virion, Mytere aaO, S. 41.
(53) ebd. S. 32.
(54) ebd. S. 42.
(55) ebd. S. 52 f.
(56) Yves Marsaudon, L’Oecumenisme vu par un Franc-Macon de Tradition (Editions Vitiano Paris-IX e ) 1964.
(57) JM Jourdan, L’oecumenisme vu par un Franc-Macon de Tradition (reprinted from the magazine “Permanences” 1965), S. 11.
(58) Marsaudon aaO, S. 26.
(59) ebd. S. 120.
(60) bei Jourdan aaO, S. 27.
(61) Marsaudon aaO, S. 126.
(62) Franquerie aaO, S. 46.
(63) ibid.
(64) Franquerie (p. 44) relocates the above-mentioned secret instructions to the year 1819; GM Pachtler (The silent war against throne and altar or the negative of Freemasonry, according to documents, Amberg, 2nd edition 1876, p. 83) and names the full title “Istruzione permanente, Codice e quida pratica dei Preposti all’alta massoneria” (Original text in the “Civiltä cattol.” 4 sett. 1875 quod. 605, p. 598 e se gg.).
It says: Our “idea is the liberation of Italy, from which on a certain day the liberation of the whole world, the brotherly republic and the unification of humanity must proceed … Our goal is rather that of Voltaire and the French Revolution: ie complete annihilation of Catholicism and even of the Christian idea … The Pope, whoever he is, will never come to the secret societies; therefore the secret connections must take the first step towards the Pope and the Church, with the intention of captivating both. The work we do is not the work of a day, month or year. It can take many years, maybe a century.
We do not intend to win the Pope over to our cause, to make of him a neophyte of our principles or an apostle of our ideas. That would be a ridiculous dream. And however events may take shape, even if a cardinal or prelate with a full heart or cunning would become the initiate of our secrets, we ought not to want his elevation to the chair of Peter for that very reason. Yes, this elevation of his would also be our ruin. For just as he would have come to apostasy out of mere ambition, so too should the need for power determine him to sacrifice us.
What we are looking for and what we must wait for, like the Jews for their Messiah, that is a Pope according to our needs … So in order to make a Pope according to our hearts, it is above all a matter of giving this future Pope a gender raising, which is worthy of the regiment we want. The old people and the mature men have to be left aside. Instead, go straight to the youth and where possible even to the childhood … Once your good reputation in the colleges, grammar schools, universities and seminars has been firmly established, once you have won the trust of professors and young people, make sure that that especially the candidates of the spiritual class visit your company … In several years this young clergy will hold all offices through the power of circumstances. He will rule, administer, judge, form the council of the sovereign (Pope), and be called to elect the future Pope …
Do not stretch your networks, like Simon Barjona, inside the sacristies, seminaries and convents in the depths of the sea. And if you do not rush into anything, we promise you an even more wonderful fishing trip than that of St. Peter. The fisherman became a fisherman of men, and you will fish friends even at the feet of the Apostolic See. So then you have a revolution in the net in tiara and cloak, at the top of which the cross and the great papal flag are carried; a revolution that only needs a little help to set fire to all four parts of the world … “(in Pachtler, op. cit., pp. 84, 87, 91 f, 92, 94 f). at the top of which the cross and the great papal flag are carried; a revolution that only needs a little help to set fire to all four parts of the world … “(in Pachtler, op. cit., pp. 84, 87, 91 f, 92, 94 f). at the top of which the cross and the great papal flag are carried; a revolution that only needs a little help to set fire to all four parts of the world … “(in Pachtler, op. cit., pp. 84, 87, 91 f, 92, 94 f).
(65) dated August 6, 1964; cf. my contribution “Ecclesiam suam – the inaugural encyclical of Paul VI.” in Wilhelm Sandfuchs, Das Wort der Päpste (Würzburg 1966), pp. 212-224.
(66) “We see them again.”
(67) 3rd year 1905/6, 1st volume, pp. 553-567.
(68) ebd. S. 553.
(69) ebd. S. 555 f.
(70) ebd. S. 422.
(71) ebd. S. 522.
(72) ebd. S. 524 f vgl. auch Emmanuel Barbier, Masonic infiltrations in the church (Mont-Notre-Dame Aisne 1910) S. 8 f.
(73) Hochland aaO, S. 525.
(74) For the following we use the collection of the “Circulars of our Holy Father Pius X., 2 volumes 1909 and 1916, here Volume I, pp. 185-305, published by Herder (Freiburg).
(75) Franz Michel Willam, From the young Angelo Roncalli 1903-1907 to Pope Johannes XXIII. 1958-1963 (Innsbruck 1967) p. 90.
(76) Pastoral letter of the Cologne Bishops’ Conference of December 10, 1907, in “Circular” Pius X. loc. Cit., Volume II, p. 27.
(77) from the magazine “Una Sancta” (Kyrios Verlag Meitingen 1964) p. 250.
(78) edited by Gustav Mensching.
(79) Reform Catholicism, an answer to the book: Der Katholizismus. His death and development (Paderborn 1938).
(80) edited by Hermann Mulert (Leopold Klotz Verlag, Leipzig 1940).
(81) Josef Schmidlin, Papal History of the Latest Time (Munich 1936) Volume III, pp. 162-169.
(82) August Doerner, Sentire cum Ecclesia (printed as manuscript) 1941.
(83) Max Kassiepe, wrong ways and detours in the pious life of the present (Würzburg 1940).
(84) by Janet E. 42 (1950) S. 568.
(85) Freiburg-Basel-Vienna 1961; Karl Rahner, What is Heresy? Pp. 9-44.
(86) ebd. S. 34.
(87) ebd. S. 34 f; 36, 38 f, 40 f; It is striking that the table of contents of the Herder correspondence until 1968, after the editorials, contained the statements of the ecclesiastical teaching office: a) the Pope b) the Curia c) the Episcopat, while from 1968 on the statements of the Pope under the heading “Pope” must be added to the letter P.
(88) How little impression did z. B. the anonymous writing distributed only to the Council Fathers: “L’azione Guidaico-Massonica nel Concilio”
(89) Volume 18 No. 14/15 (Bonn July 29, 1966). The whole issue deals with the position of communism in relation to world religions (Islam, Catholic Church, Protestant theology, collapse of the biblical worldview, etc.)
(90) No. 15, 1964.
(91) Ostprobleme aaO, S. 452.
(92) Karl Rahner – Herbert Vorgrimler, Small Council Compendium (Herderbücherei Volume 270/71/72/73; 1966) p. 26: “The Council was a pastoral council”.
(93) ebd. S. 197-200.
(94) by Franz Hillig Volume 175 1965, pp. 97-106.
(95) Edited by Wolfgang Stammberger (Baden-Baden / Strasbourg).
(96) cited in Virion, Le Complot, loc. Cit., P. 109.
(97) ebd. S. 102.
(98) ebd. S. 104.
(99) ibid.
(100) ibid.
(101) ebd. S. 105.
(102) S. 197 f.
"So let us be confident, let us not be unprepared, let us not be outflanked, let us be wise, vigilant, fighting against those who are trying to tear the faith out of our souls and morality out of our hearts, so that we may remain Catholics, remain united to the Blessed Virgin Mary, remain united to the Roman Catholic Church, remain faithful children of the Church."- Abp. Lefebvre