“We are now standing in the face of the greatest historical confrontation humanity has gone through. I do not think that wide circles of American society or wide circles of the Christian community realize this fully. We are now facing the final confrontation between the Church and the anti-Church, of the Gospel versus the anti-Gospel, between Christ and the Anti-Christ.
We must be prepared to undergo great trials in the not-too-distant future; trials that will require us to be ready to give up even our lives, and a total gift of self to Christ and for Christ. Through your prayers and mine, it is possible to alleviate this tribulation, but it is no longer possible to avert it. . . .How many times has the renewal of the Church been brought about in blood! It will not be different this time.”( Bicentennial talk given in the United States in 1976 by Cardinal Karol Wojtyla the future Pope John Paul II)
Note: The following two short pieces are works of fiction – necessarily so, since they portend the future. The spiritual realities depicted, however, are not at all fictional. We draw near to the final confrontation between Christ and Antichrist, between the Being of God and the becoming of man.
The Inaugural Address of
The First President of the World Union
Contrary to popular analysis and thinking, the world-wide Crisis which we face – one which is poised to destroy all human life – is not one which finds its ultimate cause in any combination of political, economic, national, or racial factors. Thanks to the exponential growth of knowledge in the various fields of physical science (including neuro-psychology), and also in the realms of behavioral sciences such as psychology and sociology, we now know with certainty that the various forms of individual and collective violence (war) which have plagued man since antiquity are not fundamentally due to any factors which lie in his exterior life.
The real cause of all forms of violence and injustice lies within man. It is constituted by a kind of “original sin” which is the essential root of all his destructive tendencies, and which, if it is not transcended, will be the cause of his final and total self-destruction. We are now at that juncture in human history where we must realize that we possess only two choices. We ignore this truth and perish as a species, or we face up to it, and take those measures necessary to insure our collective transcendence beyond this fundamental flaw in human nature.
What is this flaw, this “original sin”? We must first realize that it is not constituted by any of the ideas, feelings, desires which are the natural fruits of the almost infinite variety of human life. All these are simply expressions of life, energy, and creativity in its natural evolutionary expansiveness and growth. They are therefore also expressions of that fundamental charity and openness towards others which constitutes the very opposite of that exclusiveness which leads to selfishness and violence. It is of course true that our beliefs (especially religious beliefs) and desires can come into conflict with one another, but these conflicts are relatively minor expressions of selfishness, entail minimal degrees of violence and civil disorder, can be seen as the normal consequences of humanity’s “growing pains”, and are controllable through the ordinary means of our legal systems. We must in fact see such diversity, and even such “conflict”, as an integral and necessary part of that dialectical process by which mankind grows towards its final evolutionary fulfillment. In other words, such conflicts are not part of that fundamental threat to humanity of which we here speak.
No, the power that has the potential to destroy all life on our beloved earth is to be found in none of the manifold diversities of human belief and expression which contribute to growth and expansion, but rather in whatever causes contraction and rigidification of this dynamic. Further, this “original sin” must also be seen as the genesis of all those forces in human personality which are diametrically opposed to openness to other persons and thus to their particular variations in thinking, belief, and values. It is this fundamentally anti-social flaw, ensconced deeply in man’s present nature, which must be transcended and eliminated if mankind is to survive beyond the present crisis.
It becomes obvious, therefore, that the original sin of man lies in Absolutism – that fundamental pride of life by which an individual or group claims the possession of a Truth which is static and unchangeable, a Truth which is not subject to the universal laws of growth and evolution, a Truth which excludes the validity of the opinion and beliefs of others, and a Truth therefore which logically excludes and denigrates the personhood of others. In one word, original sin consists in Dogmatism. Dogmatism can simply be defined as any claim to Absolute Truth which is exclusive of any other truth, and is not open to evolutionary growth, change, and dialogue.
It is important at this point to be very clear on one absolutely essential point. No belief, opinion, religious idea or form of worship (except those which involve human sacrifice or are by their very nature exclusive of the dignity of others) is to be condemned for its substantial content. The Constitution of the New World Union embraces all religions and is committed to the defense of complete freedom of religious belief and expression. Without such freedom the Great Dialogue of Ideas which is essential to the evolution of the human spirit can only experience suffocation. Nothing, and we repeat nothing, of the great ideas of the entire gamut of world’s religions, philosophies, or ideologies, is to be considered suppressed. They may all be considered as profound expressions of human consciousness and desire on its way to that Omega Point which is now mysterious to us, but will be the final fulfillment of all evolution and growth.
It is not, in other words, any particular idea or belief in itself that is the source of our present quandary. The problem lies not in ideas themselves, but in what man has done with them. It is, as we have said, at that point where dogma is promulgated – where truth becomes fixed and absolute – that all irresolvable divisions between men, and all large-scale forms of violence, are generated.
We must further realize, however, that such Absolutism and Dogmatism is rooted in a profound philosophical error. If the real and health-fulfilling depths of human life are rooted in growth, expansion, evolutionary ascent, fluidity, flexibility, openness, and the humility which is the constant companion of these virtues, then the opposite of these virtues finds its most concrete expression in a philosophical view which views the world in relationship to the idea of fixed and determinate substances.
It is, in fact, the metaphysical view of “substance”, which has been the primary inhibitive factor in the growth of the human spirit. It has also therefore been the primary factor in generating the schizophrenic departure of the human mind and heart from the realities which have been revealed to us through the beneficence of science. It is now known with absolute certainty through analytical physics that the whole concept of existing, static “substances” is a myth, and that all realities – physical, mental, emotional, and spiritual – can be explained in terms of the movement and flow of atomic, sub-atomic, and quantum forces which themselves are not even subject to the term “substance.” The fundamental fabric of human existence must, therefore, be seen as constant change and paradox. The very “substance” of individual personality, and the existence of each one of us as distinct individuals, is identical with that continuous state of flux which is the very negation of the conventional ideas of permanence and substance.
There are, of course, certain religions and philosophies in the world which are already largely in accord with this inescapable knowledge of reality. We might here mention Hinduism and Buddhism. Seeking that final identity of the human spirit with the Spirit of the All, and rejecting all absolutes in this life as forms of maya (illusion), these religions have always embraced rejection of Dogma as necessary for their own belief in transcendence and for that mystical union with the Absolute which is beyond all the deceptively apparent substantial realities of this life.
There are other religions which obviously are destined to have to work harder towards this integration. We must be frank, and especially mention Christianity and Islam in this regard. There is a great deal in each of these major world religions which speaks of absolutism and exclusivity. After much examination by the World Council of Churches and other groups, however, we have become convinced that these great world religions can also be essentialized to allow them to accord with the principles of human growth and evolution. This process of essentialization simply demands that we look deeper into each of the doctrines which appear to speak of absolutism – that we be open to the movement of the human spirit which is able to penetrate to the real locus of human aspirations which are beneath the surface of these dogmatic encrustations, and that we be willing to release this spirit in terms of new formulations and interpretations.
All this will, of course, take time and the collective creative effort of all of mankind. We cannot deny, however, that after sustained study of this issue by the greatest creative minds in the world, we are intensely hopeful of the outcome. Much of our collective optimism comes from the realization that we can afford to be patient. We are fully aware that these reformulations and interpretations, and the release of the creative energies which have been forced to atrophy behind such concretizations of Absolutism and dogma, will take some time. Such is only natural, simply because healing, growth, and maturation always demand time and patience. The absolute pre-condition for such a process, however, cannot be delayed. We must begin at once to reverse the direction of humanity in order that the powers of destructive Absolutism may not reach that critical mass which is bound to destroy us all. We must, in other words, accomplish the fundamental act of conversion Now. In order to initiate this process, the World Council has therefore unanimously passed a resolution that every person in the world be required to sign the following simple Act of Conversion:
Act of Conversion
I………………………. renounce all claims to possession or knowledge of Absolute Truth, either in relation to ultimate reality or moral action. I firmly resolve to commit myself to the principles of dialogue with, and acceptance of, the opinions and beliefs of others on our common journey towards our common destiny.
At this point of great crisis for mankind, refusal to sign this oath and act of conversion cannot be considered a legitimate option. We fully accept that necessary growth always involves purgation. Therefore, beginning at the age of reason (which we mandatorily set at the age of seven), those who refuse their signature must be euthanized using the most humane means available to modern technology. Those who sign, but later are found to commit violations of this oath, will be subject to the generally mild punishments of existing anti-hate crime legislation. They will also be required to retake and sign the Oath. Second offenders will be required to suffer the stiffer penalties assigned for such reoccurrences, and again required to retake the Oath. It will be mandatory that all proven third-time offenders be euthanized.
These regulations are designed to reflect those principles of both mercy and justice inherent in our evolutionary ascent towards the Omega Point of human destiny.
From the Address of the President of the World Union to the Cardinals of the Catholic Church Sitting in Consistory:
[Note: On March 17, 2016 Catholic News Service published an English translation of a discussion/interview conducted by Fr. Jacques Servais with Pope Emeritus Benedict XVI in October of 2015. The following article offers an analysis of this interview within a fictional format. It is not fictional in regard to Pope Benedict XVI’s interview, or what we believe to be its implications. No satire or sensationalism is intended, but only an awakening, that we “may be able to stand against the deceits of the devil”. (Eph. 6:11). The Interview itself can be found at a number of places on the Web].
Two Hearts Beat as One
Benedict XVI and Francis I: The Path to the Future
My Dear Brothers,
I am quite sure you are well aware that, from the very beginning of my Presidency, I have been always insistent upon the fact that I am not he who will usher in that plenitude of peace for which we all long, but am only a precursor to the One who is to assume this office in the ripeness of time, and bring all to fulfillment. And yet I meet with you today in a spirit of great joy at the progress we have made along this path in such a short time.
In preparation for my departure, I have longed to meet with you once again as an expression of my deepest gratitude. In my Inaugural Address, six years ago, I expressed strong concern about the necessity for Christians – and I might now add, especially Catholics – to meet the demands of the evolutionary growth of all of mankind towards a universal tolerance and acceptance of all that is truly human. This concern, as I am sure you are aware, was motivated by knowledge of the central role which dogmatism and absolutism had played in Christian belief – far more so, especially within the Catholic Church, than any of the other great world religions. For the sake of peace, and the preservation of our species, we were forced to enact strict legislation against such dogmatism and absolutism, even to the point of compulsory euthanasia for those who were persistent in such fanaticism.
During my address I counseled the need for a certain amount of patience in order to temper justice with mercy, and in recognition that change takes some time. It has been for me a matter of surprise and delight that this policy has been fruitful far beyond my expectations. While we are quite aware that there are a great many for whom Christian Absolutism is very difficult to shed, it is now clear that good will is dominant even in most of those from whom we anticipated strong resistance to our beneficent policies. This good will is evidenced, if by nothing else, at least by their silence. It truly is a source of great joy to me personally that so little recourse to the most strict penalties of our Decree has been necessary; we therefore have tremendous confidence, that the children and grandchildren of this silence will be in possession of that fundamental change of heart which will irrevocably entomb Dogmatism in the dustbin of history and human evolution.
We have, of course, been most enthusiastic concerning the new path which the Catholic Church entered upon with the ascension of Pope Francis I to the throne of Peter. Pope Francis has repeatedly made clear the extent to which he places the concept of mercy and inclusiveness above any kind of doctrinal or moral rigidity. At the same time, we were admittedly quite concerned about that rigid orthodoxy and “traditionalism” which tended very strongly to identify with Pope Emeritus Benedict XVI. We fully recognized that Benedict was in a very real sense “transitional” in his evolution towards modern consciousness. While being fully evolutionary in his thinking and writings as a scholar – writings concerning which virtually all such “Traditionalists” seemed ignorant – he was yet somewhat rigid in his public policies and proclamations. He was a man divided between two ages, and we could not fail to show some compassion and tolerance towards his inner conflict. In addition, his silence in the face of Francis’ liberating agenda was indeed encouraging and deserving of our patience.
Our patience has now been rewarded beyond our highest expectations. In October of 2015, Benedict XVI participated in a discussion and interview with Fr. Jacque Servais. It not only establishes a union of hearts between Benedict and the thinking and policies of Francis, but also profoundly enlightens us as to the deepest source of that Dogmatism and Absolutism which has been the scourge of mankind and the source of all the great conflicts in human history. We are therefore not only deeply pleased, but immensely grateful, for the depth of his thought. His words, and analysis, are therefore worthy of the closest scrutiny. They provide the key to the transformation of Christian consciousness.
The heart of this transformation lies, according to Benedict, in a rethinking of the Catholic concept of “justification by faith”. The passage most expressive of this “rethinking” occurs in approximately the middle of the Interview, in a dramatic exchange between Benedict and Servais:
Benedict XVI: It seems to me that in the theme of divine mercy is expressed in a new way what is meant by justification by faith. Starting from the mercy of God, which everyone is looking for, it is possible even today to interpret anew the fundamental nucleus of the doctrine of justification, and have it appear again in all its relevance.
Servais: When Anselm says that Christ had to die on the cross to repair the infinite offense that had been made to God, and in this way to restore the shattered order, he uses a language which is difficult for modern man to accept (cfr. Gs 215.ss iv). Expressing oneself in this way, one risks likely to project onto God an image of a God of wrath, relentless toward the sin of man, with feelings of violence and aggression comparable with what we can experience ourselves. How is it possible to speak of God’s justice without potentially undermining the certainty, deeply established among the faithful, that the God of the Christians is a God “rich in mercy.” (Ephesians 2:4)?
Benedict XVI: The conceptuality of St. Anselm has now become for us incomprehensible. It is our job to try again to understand the truth that lies behind this mode of expression. For my part I offer three points of view on this point.
Before moving on to further examination of these “three points of view, it is absolutely necessary to understand what has already been accomplished by Benedict’s new way of conceptualization in regard to justification by faith. The concept of a God demanding Justice has been eliminated. At least four times in the course of this interview Benedict specifically identifies such a view with believing in a cruel God. In his entire interview he in fact never mentions God’s justice without identifying it with cruelty. Thus:
“Only where there is mercy does cruelty end, only with mercy do evil and violence end. Pope Francis is totally in agreement with this line. His pastoral practice is expressed in the fact that he continually speaks to us of God’s mercy. It is mercy that moves us toward God, while justice frightens us before Him.”
There is here, in Benedict’s view no value in the concept of God’s Justice as leading us towards Him, or towards His Mercy. Justice and Mercy are diametrically opposed. We must also note, as evidenced in this passage, the deep union of hearts between the theology of Benedict and the pastoral work of Francis.
When we now come to examine Benedict’s first point necessary for “overcoming” the conceptuality of Anselm, we encounter the second and third instances of Benedict identifying cruelty with the notion of God’s Justice:
“The contrast between the Father, who insists in an absolute way on justice, and the Son who obeys the Father and, obedient, accepts the cruel demands of justice, is not only incomprehensible today, but, from the point of view of Trinitarian theology, is in itself all wrong.”
“The Father and the Son are one and therefore their will is intrinsically one. When the Son in the Garden of Olives struggles with the will of the Father, it is not a matter of accepting for himself a cruel disposition of God, but rather of attracting humanity into the very will of God. We will have to come back again, later, to the relationship of the two wills of the Father and of the Son.”
We must here add a bit of theological commentary, even being so bold as to correct deficiencies in Benedict’s view of traditional Catholic theology. Catholic theology has always recognized the unity of Will between the Father and Son. The cruelty suffered by the Son in obedience to the Father, was at the hands of men, and was not seen as the Son subjecting himself to the cruelty of the Father. Rather, it was viewed as a true unity of wills between Father and Son necessary for the satisfaction of Justice in accord with the one divine nature of both Father and Son. What is unique here in the thought of Benedict is that this demand of Divine Justice has ceased to exist, and is replaced solely by an act of Divine Mercy which seeks to attract men. This attraction is, of course, an evolutionary process, devoid of any justification for judgment and condemnation.
This brings us to the second point which Benedict offers us in regard to a “new away” of understanding justification. At the beginning of the long paragraph in which he discusses this point, he simply begins by asking, “So why the cross and atonement?” After talking about the immense amount of cruelty and suffering present in the world, he offers the following answer:
“Above I quoted the theologian for whom God had to suffer for his sins in regard to the world [because of all the horrible things in the world and in the face of the misery of being human, all of which ultimately depends on Him]. Now, due to this reversal of perspective, the following truths emerge: God simply cannot leave ‘as is’ the mass of evil that comes from the freedom that he himself has granted. Only He, coming to share in the world’s suffering, can redeem the world.”
Here we arrive at the crux of Benedict’s solution. The “reversal of perspective” which he sees as absolutely essential to modern man and the survival of his faith is to cease viewing man as being under compulsion to satisfy God’s Justice, but rather to view God as under compulsion to show man mercy. As he says elsewhere in his interview, “…the man of today has in a very general way the sense that God cannot let most of humanity be damned. In this sense, the concern for the personal salvation of souls typical of past times has for the most part disappeared.” We might add that in this single admission of Benedict XVI, the guilt, and consequent violence, inherent in all traditional Catholic thought has been dissolved.
The third point simply brings this compulsion of God towards mercy to a conclusion in what Benedict calls the “poverty of God”. The Father must share inwardly the sufferings of the Son. Benedict in fact quotes Henri de Lubac who attributes passion to God, and not only to God the Son in his incarnation, but also to Christ previous to the incarnation, and to the Father Himself. In thus having the very nature of God immersed in the passion of creation, Benedict logically eliminates belief in a God who is ontologically distinct from His creation, and therefore in any position to demand justice. He concludes this point with the a passage in which he again identifies the concept of justice with a cruelty unworthy of God: “It is not a matter of a cruel justice, not a matter of the Father’s fanaticism, but rather of the truth and the reality of creation: the true intimate overcoming of evil that ultimately can be realized only in the suffering of love.” As we have seen in our analysis of the Benedict’s new conceptualization of the Catholic faith, it is in fact not a matter of justice at all, but rather of a compulsory mercy on the part of a God who is truly united in His deepest essence to all of creation.
We also cannot fail to mention that Benedict’s new concept of mercy not only frees man from fear of God’s Justice, but involves a “reversal of perspective” in respect to the act of faith itself. This is certainly logical. If the concepts of “justice” and “justification” are reversed, so also must the entire concept of “justifying faith” be reversed. This becomes abundantly clear when we contrast his views with the definition of the act of faith published by Vatican Council I in the year 1870:
“Man being wholly dependent upon God, as upon his Creator and Lord, and created reason being absolutely subject to uncreated truth, we are bound to yield to God, by faith in His revelation, the full obedience of our intelligence and will. And the Catholic Church teaches that this faith, which is the beginning of man’s salvation, is a supernatural virtue, whereby, inspired and assisted by the grace of God, we believe that the things which He has revealed are true; not because the intrinsic truth of the things is plainly perceived by the natural light of reason, but because of the authority of God Himself, Who reveals them, and Who can neither be deceived nor deceive.”
This entire passage speaks of a servile subjection to a God against whose Justice man can mortally sin through disbelief. Having made God Himself in a very real way “guilty” for having created a world in which immeasurable evil and cruelty are a reality, and having subjected God to a compulsive mercy and suffering passion in order to lift man outside of this state, Benedict has eliminated entirely the concept of a dogmatized faith to which man must submit his intellect and will as being necessary for salvation. If judgment, and the necessity of man justifying himself before a cruel God are eliminated, so also is any requirement of a “justifying faith”. Mercy, working through attractiveness, and not judgment, is what remains.
Finally, in light of the extraordinary insights provided by Pope Benedict XVI, we must address two immediate concerns.
First, we find it necessary to add an additional precept to the Act of Conversion which we promulgated at the beginning of our Presidency. Christians, as a sign of their communal unity, have long recited the Apostles’ Creed and the Nicene Creed (and other variations). Certainly there may be a number of elements in these various creeds which can be somewhat offensive to others. We are confident, however, that these will be modified over the course of time without our intervention. There is, however, one element which is totally inimical to the heart of mercy which must become the spirit of mankind. In the Apostles Creed it is simply expressed: “From thence He shall come to judge the living and the dead.” We therefore decree that any variations of this phrase be eliminated from all public recitations of Christian Creeds, and that all written versions containing the same must be destroyed. Violations of this decree will subject individuals or groups to the same penalties as specified in the Resolution and Act of Conversion promulgated at the inception of our Presidency.
We must also note one other area of growing concern. Pope Francis declared a Jubilee Year of Mercy in 1916, an act for which we again must express our gratitude. He has also made a very strong appeal for participation in the sacrament of confession. We fully accept the fact that confession of our sins against one another, and the asking for forgiveness, is a very valuable and cathartic practice. Our concerns lie with how this is practiced within the Catholic Church. We realize that this is a delicate and very individualized matter, and we have no intention at this time of promulgating any general legislation in this matter which would presume to anticipate every situation.
At the same time, however, we recognize the dangers involved, especially when a minister of the Church presumes to sit in judgment over a penitent. Recently, Pope Francis seemed to offer at least a partial solution in regard to this problem. He has spoken of the sacredness and inviolability of what is termed the “inner forum”, and has suggested that a priest should offer God’s mercy and forgiveness to a penitent who wishes to remain silent (through embarrassment, or for whatever other reason) about the nature of his particular sins. In other words, the humility, contrition, and good will, obviously present in the very fact that the penitent has presented himself for confession, certainly makes him worthy of God’s universal mercy. We encourage Pope Francis to make such a practice universal within the entire Catholic Church.
It is a widely known fact, covered with much publicity in the Media, that we have been receiving an increasing amount of complaints from Catholic penitents who, for whatever reason, have been refused God’s forgiveness and mercy, and who have even been denied communion in their respective churches. Ultimately we have to view any refusal of God’s mercy and communion to one who has placed himself or herself in such a vulnerable, and obviously sincere, position as an act of mental and emotional terrorism, and as being subject to the penalties applicable under current Hate Crime legislation. The International Tribunal is now looking into this matter with great interest. We, however, have very optimistic expectations that Pope Francis, in his obvious and very passionate devotion to universal mercy, will quickly find a solution to this dilemma. After all, if God is under compulsion to a universal forgiveness and union with all human beings, who is man to presume to do otherwise?
I wish to express my deep appreciation for your attention and cooperation in working tirelessly towards a final solution to any and all problems which may still remain in achieving that peace which truly reflects the mercy of God.
Conclusion: It is generally conceded that the Antichrist will arise out of chaos – the chaos generated by a scientific and technologically advanced world in which unity and peace are desperately necessary for survival, but which is descending into inevitable chaos because of all the conflicts between individuals, nations, ideologies, and religions. We are now in the midst of this descent. As a solution, the Antichrist will offer peace and unity through satanically empowered deception and tyranny. It will, of course, be a demonically-inspired peace and unity which he will impose.
There is only one force on this earth which possesses the power to counter this tyranny: the Catholic Church. But the Church itself, now having descended into its own particular form of chaos and impotency, can only come to live this power through unified purification. This is why the Rosary to the Interior: For the Purification of the Church is not just an attempt to persuade individual Catholics to engage in this effort, but a call to all Catholics on a particular day: the Feast of the Purification and the Presentation on February 2nd. Such a united effort in praying the Rosary and seeking interior purification, called for by Pope St. Pius V, saved Europe from destruction in the great sea battle of Lepanto on October 7, 1571. In another, more recent, example: On May 13, 1955, due to massive Rosary Processions prayed for an end to Communist oppression, the Soviet Union voluntarily announced that they were abandoning their occupation of Austria. Such historical miracles provide convincing evidence of the power of the Rosary to liberate from evil.
As explained in our Original Proposal, the triumph of the Light of Christ within the Church, and over evil in this world, must begin with the purification of each and every one of our hearts, a task which Our Lord has entrusted to the mediation of Our Lady. As Simeon prophesied to Mary: “And thy own soul a sword shall pierce, that, out of many hearts, thoughts may be revealed.” Only Our Lady has been prophesied to possess the singular grace and power to accomplish this interior purification, and thereby crush the head of Satan. And this, of course, is why the Feast of the Purification and Presentation is singularly appropriate for expressing this unity in praying the Rosary for deliverance from the impending evil – greater than at any other time in history – which is now descending upon us. We pray and hope that this Double Feast, as a Day of Purification and Triumph for the whole Church, will become a Holy Day of Obligation in these desperate times.
The problem of course is that people will only engage in such united efforts when they see what is about to come upon them. Unless they are reduced to a state of “holy fear” and desperation which shakes them out of the blindness generated through their having compromised and “normalized” their relationships with the world and its evils, they seem destined to think and behave like the proverbial “deer in the headlights”. Our Lord said to the Pharisees and Sadducees: “You know then how to discern the face of the sky: and can you not know the signs of the time?” There does indeed come a time when just “hunkering down” into our own personal faith and personal devotions, with family and like- minded friends and fellow-believers, is not enough; and that the failure to unite in militant effort for our own purification and that of the Church is reflective of that “blindness of heart” and “lukewarmness” condemned by Christ. It is in such a time that we live. It is therefore no wonder that the Holy Spirit appears no longer to be operative as the Soul of the Church.
We have seen the world move in the past 45 years from the slaughter of the unborn, to acceptance of homosexuality and homosexual marriage, to the promotion of transgenderism, and now the outright denial that God created male and female. It is a world in which every form of perversity and transgression of God’s laws is promoted as an inalienable right. And we now see Christians becoming the number-one victims of prosecution by the State for so-called “hate crimes” if they stand up for the absolute values of the moral truths of Christ.
When we come to consider the progression of this spirit of Antichrist within the Church, we encounter the very present reality that we now have a Pope (and many other members of the hierarchy) who promotes a false mercy and inclusiveness towards evil, while embracing silence towards the “hard truths” of Catholic dogma and morals; a Pope who obfuscates the clearly present existence of a homosexual network of power and corruption among the hierarchy, while promoting these persons to higher positions of power in the Church; and who wages a demeaning campaign against those who try to hold firmly to traditional Catholic faith and practice.
It should therefore be abundantly clear that the spirit of Antichrist is now moving at an exponential pace, and that none of our “usual efforts” – and this includes not only such things as political involvement, but also the normal apostolates of Catholic action (evangelization, apologetics, catechetics, etc.) – possess the grace or power to prevail against it.
Through the mystery of Our Lord’s providential will, and in accord with the deepest aspirations of the human heart, the Triumph has been entrusted to Our Lady and Her Rosary. Jesus Christ desires that each one of us enter deeply into the Immaculate Heart of His Mother in order that we might receive the grace and knowledge necessary for that profound interior purification which will make of us a light to the Church and the world. We therefore beg all those who do see, to insistently and persistently implore their pastors and bishops to promote the Rosary to the Interior: For the Purification of the Church during the coming year, and especially as a united effort next February 2nd.