1717 - 2017
Arturo's Last Laugh
The little shepherds of Fatima knew all about masonic threats and seduction!
It was a high-ranking mason, Arturo Santos, the Mayor of Ourem, who kidnapped them in August 1917 in an attempt to extract their heavenly "secret", and stop the apparitions. Over two long days, which must have seemed a nightmarish eternity to the children, he tried bribery and blood-curdling death threats without success, before returning them to their distressed parents.
At the time, Our Lady told Lucia that the miracle she promised to perform in October would have been even "greater" if the flow of the apparitions had not been disrupted by their kidnapping.
Trust a snake-in-the-grass Mason to defy God and spoil things. It is, after all, precisely why the old Serpent established the Lodge in the first place. And since it ran Portugal at the time, and had persecuted the local Church for years, Brother Santos could commit this unspeakable criminal act without fear of prosecution.
Indeed, since the tricentenary of Freemasonry dovetails with the Fatima centenary, he should be paraded throughout this year as the poster boy of the diabolical sect; a law unto itself that has warred against the Holy Catholic Church for three hundred years, utilising all the dark methods and means in its hellish arsenal, as explained by Leo XIII in his above encyclical (reprinted herein).
Arturo Santos embodied the "direct" manner of anti-Catholic persecution employed by the Lodge. The astounding public miracle of October, which the nation's masonic daily, O Século ("The Century"), had no option but to factually report, only served to fuel the rage. According to his secretary, in April 1920, after learning of a great pilgrimage to the Cova da Iria being planned for May, to set up a commemorative statue of Our Lady, Santos exclaimed: "I must put a stop to this ridiculous fairy tale! Not a soul shall get in there; they can't do anything against brute force!"
In her history of the statue and the shrine, Maria Carreira records that his masonic mania culminated several years later, on the night of 6 March 1921, when "we heard a terrible explosion during the night. The Freemasons had placed four bombs in the chapel, and a fifth by the tree where Our Lady appeared. The roof was blown off, but the bomb by the tree did not explode."
Masonic Infiltration Manual
As Leo XIII alludes, this kind of bloody violence is just one tool in the masonic armoury. He could well have added "infiltration" to his summary list of their manifold methods, since he knew all about the Alta Vendita. As explained by the late, sorely missed champion of our holy Faith, John Vennari (R.I.P.), Pope Leo wanted this secret 19th century masonic document published in order to avoid its long-term plans for infiltration of the Church:
The strategy advanced in the Permanent Instruction of the Alta Vendita is astonishing in its audacity and cunning. From the start, the document tells of a process that will take decades to accomplish. Those who drew up the document knew that they would not see its fulfillment. They were inaugurating a work that would be carried on by succeeding generations of the initiated. The Permanent Instruction says, “In our ranks the soldier dies and the struggle goes on.”
The Instruction called for the dissemination of liberal ideas and axioms throughout society and within the institutions of the Catholic Church so that laity, seminarians, clerics and prelates would, over the years, gradually be imbued with progressive principles.
Such was the relentless advance of the secular zeitgeist post-1789, that this plan was largely self-fulfilling. Masonic Liberalism was sweeping all before it; easily picking off Protestant churches built on the shifting sands of sola scriptura.
Back then, however, Rome was still belligerently Catholic; the papal rock still the immovable object blocking the masonic juggernaut. And so, to quicken the spread and absorption of their "liberal ideas" and "progressive principles," they planted agents and fellow travellers among us.
I may well have encountered one myself, at the Ecclesia Dei seminary I attended in Italy in the early 90s.
The Tintin Dialogues
Half-way through the year, after days of rumours and mounting tension, a fellow first-year student from south-western France, whom I'd nicknamed "Tintin" for his striking resemblance to the cartoon character, disappeared from sight overnight. In his mid to late 20s, highly educated, and most amiable in his nerdy way, it transpired that during post-lunch recreational walks with our younger French classmates he had been arguing against the merits of the Old Mass, trying to steer them away from Catholic tradition — the very reason they (and he, we all assumed) had chosen to attend a traditional seminary in the first place.
Over time, the liberal trajectory of the Tintin Dialogues began to disturb some of the students. They reported their concerns to the French superiors, who didn't muck about, telling Tintin to pack his bags. The priest who drove him to the train station told me that he was steaming all the way, and after being dropped off spat out: "I've started a fire! And it's going to spread!"
My French colleagues insisted he was a masonic plant. This was par for the course. French traditionalists are renowned for seeing the hidden hand of les francs-maçons at every turn.Yet it made sense; explaining Tintin's otherwise incomprehensible behaviour, and his very sinister parting shot. He probably felt he could get away with sowing seeds of Liberal doubt in these unsophisticated and impressionable young minds. But their strong faith, the fruit of a traditional upbringing in various parts of rural France, set off protective alarms.
Bernard Comes Out
This fleeting episode sprang to mind a few months ago, when I came across a more definitive example of the Alta Vendita playbook at work in the twentieth-century Church.
Last April, the French masonic blog "Hiram" advertised a function for La Grande Loge Territoriale d’Ile de France Les Bâtisseurs [The Builders] N°6 —an "obédience" [affiliate] of the Ordre Iniatique et Traditionnel de l'Art Royal. It invited interested persons from "all obédiences" to the Ivry masonic temple on the afternoon of 29 April to watch a film, Les Portes de la Conscience [The Doors of Conscience], "followed by a debate with theologian Bernard Besret."
On the surface a run of the mill invitation. It turns out, however, that this theologian preaching at a masonic lodge was once a Cistercian monk known as "Dom Bernard." Furthermore, from 1964 to 1969 he had been the Prior of Notre-Dame de Boquen, an ancient Abbey in Brittany.
Born in 1935 as Jean-Claude Besret, he later imbibed the errors of dogmatic theologian Dom Cipriano Vagaggini, who taught him a time-bound historical Christianity that relativised its doctrine. Thus, by the time he completed his theology doctorate in 1960, the revolving doors of a masonic conscience were already spinning wildly in his head. Besret then morphed into a Vatican II periti, providing theological advice (read: Vagaggini's humanistic claptrap) to several Belgian and French bishops.
He then became Prior of Boquen, where his subversive ideas were immediately revealed in his first symbolic gesture. "He removed the keys of the monastery and declared it a place of welcome, reflection and dialogue for all, whether or not they followed the rules of the Church," reports Pierre-Alain Depauw. "Many students came to participate in discussions about sexuality, contraception, the place of priests. Bernard Besret transformed the monastery into a kind of laboratory for the reform of the monastic life according to ideas of May 1968!" (Médias-Presse.Info, 21/4/17)
The experimentation continued for several years until 10 May 1969, when it all came to a head. On that day, Dom Bernard organised a party and in the welcome speech said he wanted to make the monasteries "construction centres of the Christian people."
This, of course, was code for the deconstruction of Christian sexual morality. "Like asceticism and prayer," he cooed, "celibacy must be chosen according to our ability to love ... [since] whenever, under the pretext of religion, we want to impose a shackle on the private, domestic or professional life of man, we oppose the liberation that Christ came to bring."
Even as society was succumbing to a spirit of subversion and sexual revolt, he wished to substitute for the traditional monastic rules the "experiences" of an association open to the world. To this end, he proposed that priests might benefit from a sabbatical year to reflect on their commitment to celibacy.
The next day, the speech was reported on the front page of a major provincial paper. The scandal was becoming too public: his progressive abandonment of the dogmas of the Faith, on the one hand; the disavowal of the Catholic hierarchy, on the other. Deposed as Prior shortly thereafter, he offered his last Mass on 26 October 1969.
Within a few years (... you'll be expecting this… ), Monsieur Besret declared himself a member of the Grand-Orient de France.
Et voilà! It seems the French traddies have good reason to obsess about les francs-maçons. Just because you're paranoid doesn't mean they're not out to get you!
Employed by the State in the fields of science and industry, Besret went on to embrace the sort of occult paganism beloved of the Lodge. He became interested in Taoism after his first trip to China in 1997, where he contributed to the creation of a Science and Technology Museum and later on, in 2010, a traditional Chinese cultural centre on the Taoist mountain of Qiyun Shan.
It all sounds so painfully familiar, doesn't it? Pedestrian even. Today, Bernard Besret's 'journey' from the Church to the Lodge by way of a Cistercian abbey, and his subsequent Teilhardian embrace of "science" and the esoteric paganism of the East, would hardly raise an episcopal or papal eyebrow. Far from being deposed, he'd be refashioned as CEO of a 'retreat centre', organising 'Catholic' hikes up Taoist mountains to Eastern enlightenment.
I do wonder how closely Tintin approximated Dom Bernard's personal history, and whether he wandered down the same syncretic dead-end after his seminary sojourn (assignment?). As for Besret, since he is unlikely to tell us the truth either way, we'll never know whether he gravitated naturally to the Lodge after he apostatised, or if he merely stepped out of a masonic closet he secretly occupied throughout his priestly studies and monastic life. It's the same old chicken-or-egg query — was he a Modernist before he was a Mason, or a Mason who assumed the mantle of a Modernist?
Whether they were theological aliens or diabolic infiltrators is of purely academic interest, however, since the two modes of treachery coalesce. All subversive instruments at the service of corrupting Catholicism and its God-given truths and authority are of a non serviam piece.
Thanks to the public testimonies of ex-Marxists like Douglas Hyde and Bella Dodd, we know all about the earlier Communist infiltration of our seminaries. While the more recent tragedy, of course, is the mass infiltration of the Homosexual Collective on the back of wholesale Modernist corruption.
Yet they are all gathered together, wittingly or unwittingly, under the broad Luciferian umbrella of the Lodge: instruments of its New World Order; the Novus Ordo Saeculorum 300 years in the making, and now dragging the West down to hitherto unimaginable depths of inhumanity and depravity.
The Pauline Corruption
If that Godless descent is currently a one-way street, it is largely due to the stupendous success of the Alta Vendita's darkest design: the targetted corruption of God's hierarchy. John Vennari further explains that
In time, this ["progressive"] mind-set would be so pervasive that priests would be ordained, bishops would be consecrated, and cardinals would be nominated whose thinking was in step with the modern thought rooted in the “Principles of 1789” (pluralism, equality of religions, separation of Church and State, etc.)
Eventually, a Pope would be elected from these ranks who would lead the Church on the path of “enlightenment and renewal”. It must be stressed that it was not their aim to place a Freemason on the Chair of Peter. Their goal was to effect an environment that would eventually produce a Pope and a hierarchy won over to the ideas of liberal Catholicism, all the while believing themselves to be faithful Catholics.
These Catholic leaders, then, would no longer oppose the modern ideas of the revolution (as had been the consistent practice of the Popes from 1789 until 1958 who condemned these liberal principles) but would amalgamate them into the Church. The end result would be a Catholic clergy and laity marching under the banner of the Enlightenment all the while thinking they are marching under the banner of the Apostolic keys.
Given the clear connection between Vatican II and the top-down apostasy forewarned in the Third Secret, that the Pope of the Council ticked all these masonic boxes is a sure manifestation of God's wrath. As Henry Sire writes of Paul VI in his impressive tome Phoenix from the Ashes: The Making, Unmaking, and Restoration of Catholic Tradition [2015, Angelico Press]:
He shared the liberal confidence in the modern age as one of enlightenment and reason, as having overcome the crude passions of the past. In his Lenten pastoral of 1962 Cardinal Montini had told the Milanese: "today there are no errors in the Church, or scandals or deviations or abuses to correct". ... We may link Pope Paul's insouciance with an impression [his friend and confidant] Professor Guitton recorded: "With him one was not in the presence of a cleric, but of a layman who seemed to have been suddenly elevated to the Papacy."
If we add the lack of conviction signalled by his notorious vacillation, he was a malleable target: fodder for the clerical "environment" of "enlightenment and renewal" fostered by the humanistic spirit of Freemasonry throughout the century leading up to his elevation as Supreme Pontiff. Sire relates that
Pope Paul brought with him [from Milan to Rome] a goup of his close associates, chief of whom was Don Pasquale Macchi, his private secretary since 1954. Macchi was the leading figure in what came to be called the "Milan mafia," a term that turned out to be more appropriate than its inventors realised at the time. The secretary retained an influence with Paul VI well beyond his official position; in the mid-seventies, as Mgr. Macchi, he was to be named as a member of the "Great Vatican Lodge" of Freemasons, his Masonic initiation dating from 1958, while he was secretary to Archbishop Montini.
Beyond his personal circle, Pope Paul distinguished himself by his favour to the ring of liberal cardinals, especially Cardinals Lecaro, Suenens, and Döpfner, who had conspired illicitly before the conclave to bring about his election. These, who should have been deprived of their cardinalate, were employed in the most influential positions in the Church. We have seen how the three cardinals mentioned were given a supervision of the Council that they used to push through the radical programme; and we have also seen how the reform of the liturgy was handed over to Cardinal Lecaro and Msgr. Bugnini to create a team of their own choosing. ...
One may safely state, therefore, that in the person of Pope Paul, the Lodge, at very least, fully realised their Alta Vendita plot to finally produce a Pope "won over to the ideas of liberal Catholicism." A pontiff who surrounded himself with clergy who not only shared his own secular (read: masonic) outlook, but a number of whom were publicly accused of actual membership of the Lodge. Sire recalls this masonic milieu (my bold emphasis):
Pope Paul's most significant weakness was in his judgment of of subordinates, displayed disastrously in the matter of Vatican finances. Central to this was his appointment of Cardinal Jean Villot as secretary of state. ... An aloof and secretive figure, Villot was the typical énarque, promoting the mission of an enlightened elite to dispense progress to the multitude. ... Paul VI raised him to the cardinalate in 1965, brought him to the Curia two years later, and in May 1969 appointed him secretary of state... Villot remained in office until his death in 1979. He benefited from a measure taken by Paul VI, in direct contrast to the professed aim of de-politicising the Church, whereby the secretary of state was given general authority over all the departments of the Curia, thus introducing a secularisation of the government of the Church under which it has laboured ever since. Villot became the driving force in the campaign to drive out traditional Catholicism, a policy that Pope Paul, left to himself, might have hesitated to take so far. His efforts to persuade the Pope to excommunicate Archbishop Lefebvre were however not successful. Cardinal Villot was named as one of the prominent Freemasons in the Vatican in the lists that began to appear towards the end of Paul VI's reign, his date of admission [to the Lodge] being given as 1966.
It speaks both to the righteousness of his brave stand and his general distrust of the Curia that soured his later negotiations with Cardinal Ratzinger, that Archbishop Lefebvre was in the crosshairs of ecclesiastical masons like Jean Villot, who spread lies about the Archbishop and his seminary, and poisoned the mind of Paul VI against him. Sire recounts that it was Villot who long prevented him from meeting personally with the Pope. When the Archbishop finally managed to arrange an audience without Villot's knowledge, Paul was astonished by the respectful son of the Church he encountered. For his part, Lefebvre was staggered to find that Paul VI laboured under the absurd impression that his seminarians at Econe took an oath against the Pope!
A particularly nasty piece of work who reportedly hailed from a masonic family, Jean Villot was a major force behind the push to drop automatic excommunication as the penalty for Lodge membership (— which 'campaign' generated great confusion worldwide, allowing the English hierarchy to tailor the local Church to England's passive-aggressive masonic temper).
He is also forever associated with the death of John Paul I: a convenient demise that occurred the day after the Pope allegedly informed him of a total re-org of the Vatican power-structure. The reshuffle would have cleansed the Curia of suspected members of the P2 masonic lodge which, at the time, was pillaging Church and State while assassinating opponents with impunity. Villot issued false statements to the press about the circumstances surrounding the death, removed key evidence from John Paul's room, and ordered the body to be embalmed immediately without an autopsy.
P2 & Pecorelli's List
Subsequently, for whatever pragmatic reasons, John Paul I's instructions to Villot were ignored by John Paul II, who stuck with the corrupt status quo. This immersed the Vatican in ever deeper scandal, criminality, and a bankruptcy that cost it hundreds of millions of dollars in reparations. Although we have considered these masonic-mafia forces at greater length in past editions, readers will appreciate this neat recap by Mr Sire (Lodge enrolment dates and codenames inserted by the present writer):
The closed circle of Vatican finance was drawn together by the masonic links of many of its members, and that web was one that during Paul VI's papacy spread into every part of the Curia, notably in the departments of finance, of the secretariat of state and of the liturgy. The pubic disclosures of more than a hundred names of clerics who were Freemasons began in 1976, and after Paul VI's death they were confirmed to John Paul I by the journalist Mino Pecorelli, himself a disaffected member of the P2 lodge. Pecorelli was an acknowledged expert in the secret ramifications of Italian society and was to be murdered a few months later by those whom his revelations threatened. He made known to John Paul I the existence of a "Great Vatican Lodge," whose member he knew personally, and including some of the most influential names in the Curia. The figures in the Masonic lists included Cardinal Villot, secretary of state from1969 to 1979 [enrolled 6/8/66; codename "JEANNI"], Archbishop Casaroli, the second man in the secretariat of state from 1967 and Villot's successor in office [28/9/57; "CASA"], Msgr. Macchi [23/4/58; "MAPA"], Archbishop Marcinkus [21/8/67; "MARPA"], Cardinal Suenens of Mechlin, the driving force behind much of the Modernist campaign throughout Pope Paul's reign [15/6/67; "LESU"], Archbishop Bugnini, the architect of the liturgical revolution [23/4/63; "BUAN"], Cardinal Poletti, president of the Liturgical Academy and a member of the Congregation for Divine Worship [17/2/69; "UPO"], and Cardinal Baggio [14/8/57; "SEBA"], who as president of the Congregation of Bishops initiated the proceedings to suspend Archbishop Lefebvre a divinis in 1976.
When these and many other names were made public, the response of some was to call the list a Lefebvrist invention. That explanation can be discounted. Apart from the individuals mentioned, there was very little correlation between the list and enemies of traditionalism. Moreover, the information given — merely a list of names, code names, and dates of admission — did nothing to promote the Lefebvrist belief in an infiltration of Masonic agents into the clergy, trained to rise to the top and subvert the Church. All the dates of initiation given in the lists are from the previous twenty years or so, when the clerics in question were already established in the Church; and one may suppose that the majority had joined the society from motives of self-advancement. In fact, the disclosures seem to represent a leak of the confidential list of members that, under Italian law, secret societies are obliged to deposit with the government. Most of the ecclesiastics mentioned had probably not become Freemasons for ideological reasons, let alone as part of a conspiracy. Nevertheless, their membership displays a contempt for the law of the Church, which at that time decreed excommunication ipso facto for adherence to Freemasonry; and in some cases, such as Cardinal Villot's, it reflects an attachment to the Masonic ethos of liberal humanism, mediated by a favoured circle of political directors to the backward populace.
Whether ideology, idealism, ambition or a mixture of all three, the clerical motivation for selling out to the arch-enemy of the Church is often difficult, if not impossible to assess. But far from Rome, provincial clergy like Bernard Besret were weighing and acting out those same treacherous temptations swirling around the Curial hothouse. Clearly, by the time Paul VI appointed Brother "JEANNI" as Secretary of State in 1969, the masonic virus (aka secular humanism) had long infected the provinces. And since John Paul II refused to cleanse the Augean stables after the dissolute Pauline era, we may assume that the diabolic presence of a treacherous clique not only still infests the Curia, but has strengthened its grip.
In The Masonic Vatican. Lodges, Money, and Occult Powers: the secret of the Church of Pope Francis (2013), a joint work by Italian journalists Giacomo Galeazzi and Ferruccio Pinotti, recently quoted by the 1Peter5 blog, a leading Italian Freemason insists that this is the case:
The Catanian Grand Master Vincenzo Di Benedetto, head of the Most Serene Grand Lodge of Piazza del Gesù, also responded to our specific question: “Various sources indicate the existence of Masonic Lodges also in the Vatican; do you consider it possible?” He replied without hesitation: “Yes, absolutely, regardless of whether you use the name or not.”
Since Francis makes Paul VI seem like a Tridentine throwback, it would be far more suprising if they did not exist!
The most shocking papal fruit thus far of the "indirect manner" of masonic attack referred to by Leo XIII in Custodi di Quella Fede, so proudly and vehemently does Francis march under the banner of the Enlightenment that one may reasonably ask if the Lodge has succeeded in doing what it hitherto thought impossible: placing an actual ecclesiastical mason on the Chair of Peter? (Codenames anyone? "APOCALYPTICUS"? - "SOCIOPATHICUS"? - "COPROPHAGIUS"? ... Just kiddin'. We all know he would insist on "HUMILITAS"!).
He is a Jesuit, after all. And it was the Society of Jesus, as Reed Armstrong documented in our May 2015 number, that championed the insane cause of dialogue and rapprochement with the Lodge: the Synagogue of Satan. Indeed, in their book, Galeazzi and Pinotti, who favour this rapprochement, quote from a television show of 20 March 2013, during which the "great mutual speculative interest between the Jesuits and the Freemasons" was raised with Nicola Spinello, Adjunct-Vicar Grand Master of the Piazza del Gesù Community. Spinello was then asked:
“The pope is from Argentina, and in Argentina, there is a great Masonic tradition; he was archbishop of Buenos Aires, do you think that he may have had relationships with Freemasonry?”
“Exactly the opposite would astonish me, namely: if he did not have them [these relationships]. The Masonic tradition in Argentina is very powerful.”
In response to a further question, he portrayed Francis as the fulfilment of the Alta Vendita:
"I believe that this pope is the realisation of a design that has long wanted to be adopted."
In light of that assessment by such a high-ranking Freemason, let us recall once again that, as Archbishop of Buenos Aires, Jorge Bergoglio acted out this "realisation" in 1999 by accepting honorary membership of the Rotary Club, a notorious Lodge feeder-group whose adherents are known as "White Masons." To put this in perspective, as well as to underline why I often decry the Pope's refusal to renounce any Rotary affiliation whatsoever, consider this cast-iron counsel from his predecessor, Leo XIII:
Everyone should avoid familiarity or friendship with anyone suspected of belonging to masonry or to affiliated groups. Know them by their fruits and avoid them. Every familiarity should be avoided, not only with those impious libertines who openly promote the character of the sect, but also with those who hide under the mask of universal tolerance, respect for all religions, and the craving to reconcile the maxims of the Gospel with those of the revolution. These men seek to reconcile Christ and Belial, the Church of God and the state without God. [Custodi di Quella Fede, par. 15]
Could there be a more profound break in papal attitude and understanding on a subject so fundamental to Catholic spiritual, doctrinal, moral and institutional health? And Pope Leo merely echoes the similar warnings of a dozen popes since the first thunderous condemnation of Freemasonry in 1738: barely twenty years after its founding in 1717 — when "many came together to form a unified “Grand Lodge” to build not cathedrals to the glory of God," as Reed Armstrong recently reiterated, "but a temple dedicated to the glorification and perfection of man." Within which temple a naturalistic social gospel would replace the supernatural Gospel of Grace taught by Jesus Christ, and mediated to men via His Holy Church and the Catholic Sacraments.
A pontiff capable of thumbing his nose at all that wise and learned papal counsel, while shrugging off three hundred subversive years as a storm in a teacup, is capable of anything; to include Villot-like consummation of his "relationship" with the Lodge.
The unprecedented chorus of masonic praise for Francis only serves to strengthen our dreadful yet plausible suspicion. The signature "flattery"-weapon listed by Leo XIII has hardly abated since 13/3/13. Among several dozen gushing pronouncements gathered together and presented on onepeterfive.com, one finds this eulogistic offering from an article by the Grand Master of the Grande Orient of Brazil, Barbosa Nunes, who writes:
Regardless of your religious belief, your profession of faith or what you support, what you do not believe or what you fight against, Pope Francis in his quiet voice, frank and captivating smile, trust-giving look, creates around him a highly positive transmitting circle of new values, creating spiritual beauty, with a sure and firm perception of his mission before the world and the Catholic Church. He innovates our habits and speeches. From a pastoral style that makes it unique. A loving cultivator of his personality, he resonates throughout the world, especially throughout the Catholic Church, which has more than one billion two hundred million faithful and throughout the holders of material power in dozens of countries, speaking with humility about charity, forgiveness and love, without fear, walking without trampling, but with steady steps. […] I do not know why when I speak and think about Pope Francis, there always come to mind the “smiling Pope,” John Paul I. The world needs this man a lot. Long live Pope Francis. [Emphasis added]
"A loving cultivator of his personality" indeed! This is pure mother's milk to the narcissistic Jorge: a soul who basks in praise and reacts like thunder when crossed and criticised. And this paean is only one of very many available at 1Peter5, where they are introduced thus:
Among some Argentine traditionalist circles, it is said that Bergoglio, before becoming a bishop, disappeared for some time from circulation and was initiated into Freemasonry, then reappeared and made a career. Who knows the truth of it? Is this yet another case of traditionalist misinformation? A conspiracy theory and nothing more? What we do know for certain is that over the years, Bergoglio has been shown to please various Masonic groups to such an extent that they have not made a secret of their satisfaction with him. ... It constitutes an amount of public praise never received by any other pontiff. (As of this writing, we have compiled over 60 examples of public Masonic praise of the Argentinian pope.)
Some will no doubt say that this image of Francis in the media as one favoured by Freemasonry is the result of Masonic exploitation and the pope himself has nothing to do with it. This may well be the case. But it is therefore important to ask why the Masons did not similarly exploit or praise Popes
Francis, on the other hand, gives them everything and more. One gift-wrapped betrayal after another
As I write, a "well-informed source" has confirmed to 1Peter5 the substance of a hitherto unconfirmed report by Marco Tossati on the instigation of "a secret commission to examine and potentially study changes to the Church’s position on the issue of contraception, as it was laid down in 1968 by Paul VI in the encyclical Humanae Vitae."
It makes perfect sense. Perhaps he will perfume this latest offering to the Lodge with the stench of his most perverse henchmen — loading the commmision with the likes of Archbishop Paglia (of sodomitic murals and pornographic sex ed fame) and Archbishop Fernandez (author of the spiritual classic, Heal me with your Mouth: The Art of Kissing)?
As the doctrinal and moral lynchpin of the final battle for marriage and the family against the masonic culture of death-dealers arrayed against them, subverting Humanae Vitae before he passes on to Judgement would surely seal Jorge's eternal fate. For his sake and that of a world hanging on to familial stability and sanity by its fingertips, we must earnestly pray it doesn't happen.
Yet the ongoing 'masonification' of the Church suggests that it will. For Francis is determined to reshape the Church in his own image and likeness: radical Modernist, pro-Marxist, pro-Homosexual... — secular outlooks and agendas which, as already noted, are tools of the Lodge.
The stated goals of Communism, for example, parallel the dissolute revolutionary objectives of Freemasonry as proclaimed in documents like the Alta Vendita. At the same time, it is impossible to peruse those objectives without recalling Francis and his cohorts. Consider how FrancisChurch mirrors, or at very least facilitates, these Communist goals listed among those in The Naked Communist; compiledby FBI investigator W. Cleon Skousen while researching Communist infiltration of the United States:
Quintessentially masonic, this agenda without evokes the programme within: viz., fast-tracking marriage annulments; normalising fornication, adultery and sodomy; promoting condom use (to stop the Zika virus) and belittling Catholics who "breed like rabbits"; peddling pornographic sex ed; refusing to confront the death-dealers (notably, the Pope's deafening silence on abortion before the US Congress, even as Planned Parenthood was on the ropes for trafficking aborted baby parts); coddling notorious anti-life/anti-Catholic agitators in the very heart of the Vatican, and on and on.
Is there a left-wing cause he has not furthered, openly or tacitly?
As for "Infiltrate the churches and replace revealed religion with 'social' religion": whether blithely accepting a blasphemous Marxist 'crucifix,' or favourably comparing Communism and Christianity, or lauding France for its secular culture and State, or his tacit support for a Socialist dictator currently attacking the Venezuelan people and the local Church — Brother Bergoglio channels the masonic-cum-communistic gospel of Brother Besret every day of the week! As George Neumayr wrote last January:
While he purges conservatives from the Church, he clears out space in it for her enemies. From the corridors of the U.N. to the halls of Havana and Beijing, anti-Catholic statists can always count on him to soft-pedal their encroachments upon the Church, as evident in his outrageous recent interview in which he said that Chinese Catholics can “practice [their] faith in China.” No, they can’t. The ones faithful to Catholic orthodoxy are treated brutally.
How is it that the pope can look upon Chinese communists so benevolently while viewing conservative Catholics so sternly? Future historians will find it astonishing that at the beginning of the 21st century the pope didn’t so much protect Catholics as join in their persecution.
In his new book, The Political Pope, Mr Neumayr documents the origins and shocking extent of the Pope's 'romance' with Communism, and the chaos it has ushered in:
“The more he talks, the worse it gets,” says a Vatican official, who asked to remain anonymous, in an interview for this book. “Many bishops and cardinals are terrified to speak out, but they are in a state of apoplexy. The atmosphere is so politicized and skewed. The Church is becoming unrecognizable."
How could it be otherwise when the Supreme Pontiff himself is set on completing a syncretic project three hundred years in the making — namely, the refashioning of Holy Mother Church as a mere handmaiden of the Novus Ordo Saeculorum.
To appreciate how close we are to that Luciferian end, just consider the recent sea change in policy by the board controlling the institutions of the Belgian Brothers of Charity, who provide a large proportion of the beds (around 5,000 of them) for psychiatric patients in Belgium.
In a statement posted on their website in late April, the Brothers of Charity announced that they would now allow euthanasia in their Catholic hospitals: "We take seriously unbearable and hopeless suffering and patients’ request for euthanasia. On the other hand, we do want to protect lives and ensure that euthanasia is performed only if there is no more possibility to provide a reasonable perspective to treat the patient."
So diabolically disoriented is the chairman of the board, Raf De Rycke, an economist who has worked with the Brothers for years, that he denied there had been any change to the Catholic ethos of their hospitals: even as he declared that "the inviolability of life is an important foundation, but for us it is not absolute"!
"This," he added, "is where we are on a different wavelength from Rome." If only! In fact, he is on the same masonic wavelength: one that eschews moral absolutes for moral shades of grey. So we may safely ignore the Pope's denunciations of euthanasia to which Mr De Rycke alluded. If he were truly at odds with Rome he would've received a stiff papal phone call. That he and the Brothers of Charity have not been called to account speaks once again to the chasm between papal words and papal beliefs.
How appropriate that this Catholic capitulation to the zeitgeist should occur in Belgium, a renowned bastion of Freemasonry — where, on cue, the Luciferian spirit of the Lodge was exquisitely conveyed in the response of a member of the Belgian Parliament, Jean-Jacques De Gucht. The sell-out by the Brothers, he gloated, was final proof that
"the last relics of the paternalism of the shepherd have been replaced by individual self-determination”.
This devilish descent from obedientia to non serviam — from the Catholic Church to FrancisChurch — must thrill Arturo Santos!Damning descriptives like "apocalyptic", "alien spirit" and "game of subterfuge," now freely applied to this pontificate, must also warm his masonic heart. Not even the canonisation of the Fatima seers will darken his mood. For, somewhere in eternity, their old persecutor is having the last laugh.