01-06-2021, 12:11 AM
In the ‘Alta Vendita’ documents we discover the Carbonari political sect schemed to have a pope moulded according to their desire get elected to St. Peter’s seat, and were willing to work at their bold plan for a century if need be.99 We discover a Carbonari member code-named ‘Vindex’ wrote to a ‘Nubius’ in 1838: “It is corruption en masse that we have undertaken: the corruption of the people by the clergy, and the corruption of the clergy by ourselves; the corruption which ought, one day to enable us to put the Church in her tomb. (...) The best poniard with which to strike the Church is corruption. To work, then, even to the very end.”100
Many of the prophecies state that due to the moral corruption of clerics, the disciplines of the Church will become lax and that the form of the liturgical traditions as they had been practised for centuries would disappear for a certain period. Marie-Julie warned in 1880, “All the works approved by the infallible Church will cease to exist as they are today for a time.”101 She also revealed that a rebellious priesthood not of Christ within the Church would institute a ‘New Mass’ with words odious in Heaven’s sight, it will be a new rite that is sealed with “the words of the abyss”102 and composed by enemies of the Faith that will be of the same spirit as those who conspired to bring about Christ’s Crucifixion,103 obviously referring to the Jewish sects that yearned for a Messiah that corresponded to their worldly ideals.
Many of the traditionalist faithful in the Church note this could be none other than a forewarning about the ‘Revolutionary’ Vatican II council that brought in the new vernacular Rite of the Mass and use of the vernacular in other ceremonies contrary to what had been taught for centuries. Since the Council of Trent (1545-1563) when the Latin Rite of the Mass was set for all time by Pope Pius V, it had always been declared that by adhering to the use of Latin as its official language, the Church maintained its unity and was a means of preserving the faith from many evils. The use of the one and same language in all the Catholic churches around the world served as a connecting tie binding them to Rome, and drew together a multitude of nations divided by language into one unity as members of God’s family in the Church. The rites were the same no matter where a believer attended in the world: One, Holy, Catholic and Universal Church. Furthermore, the use of a dead language not commonly spoken among the people was not subject to change like vernacular tongues, and therefore Latin was a means of preventing doctrinal error and heresies from entering the Church: it was taught that these evils would inevitably arise from a multiplication of translations if the vernacular was introduced since the context and expressions of living vernacular languages changed on a regular basis. The use of the sacred unchanging ancient Latin language also imparted great reverence and dignity to the sacraments, in particular, the most important liturgical celebration of the Church, the sacrifice of the Mass. As a sacrifice, it was to be offered with all reverence possible, hence the vernacular was not to be used as this would imply an ‘instruction’ of the mysteries offered to the people and not a sacrifice. All instruction about the Mass was to be taught separately to the congregation at appropriate or specially designated times. We find nearly all Latin missals and catechisms dating before Vatican II point out these differences, reminding the faithful that when the Protestants broke away from the Church and denied the sacrificial nature of the Mass contrary to the Church’s teaching they began to use the vernacular in their services.
Suddenly, contrary to everything it had taught before, the Church began to abandon its universal application of Latin, the Mass was changed to the vernacular and then a new rite was introduced shortly thereafter, a service which is word for word and action for action exactly like the Protestant rite. Considering the Church now sanctions an opposing course of action against what it had taught for centuries, i.e. that use of the vernacular would allow a multitude of evils to creep in, it is no wonder that the Vatican II Council has been called a diabolical ‘revolution’ within the Church by the traditionalists. Even Pope Paul VI noticed that something dreadful was happening after Vatican II, (yet did nothing to repeal the decrees of the Council):
Many of the prophecies state that due to the moral corruption of clerics, the disciplines of the Church will become lax and that the form of the liturgical traditions as they had been practised for centuries would disappear for a certain period. Marie-Julie warned in 1880, “All the works approved by the infallible Church will cease to exist as they are today for a time.”101 She also revealed that a rebellious priesthood not of Christ within the Church would institute a ‘New Mass’ with words odious in Heaven’s sight, it will be a new rite that is sealed with “the words of the abyss”102 and composed by enemies of the Faith that will be of the same spirit as those who conspired to bring about Christ’s Crucifixion,103 obviously referring to the Jewish sects that yearned for a Messiah that corresponded to their worldly ideals.
Many of the traditionalist faithful in the Church note this could be none other than a forewarning about the ‘Revolutionary’ Vatican II council that brought in the new vernacular Rite of the Mass and use of the vernacular in other ceremonies contrary to what had been taught for centuries. Since the Council of Trent (1545-1563) when the Latin Rite of the Mass was set for all time by Pope Pius V, it had always been declared that by adhering to the use of Latin as its official language, the Church maintained its unity and was a means of preserving the faith from many evils. The use of the one and same language in all the Catholic churches around the world served as a connecting tie binding them to Rome, and drew together a multitude of nations divided by language into one unity as members of God’s family in the Church. The rites were the same no matter where a believer attended in the world: One, Holy, Catholic and Universal Church. Furthermore, the use of a dead language not commonly spoken among the people was not subject to change like vernacular tongues, and therefore Latin was a means of preventing doctrinal error and heresies from entering the Church: it was taught that these evils would inevitably arise from a multiplication of translations if the vernacular was introduced since the context and expressions of living vernacular languages changed on a regular basis. The use of the sacred unchanging ancient Latin language also imparted great reverence and dignity to the sacraments, in particular, the most important liturgical celebration of the Church, the sacrifice of the Mass. As a sacrifice, it was to be offered with all reverence possible, hence the vernacular was not to be used as this would imply an ‘instruction’ of the mysteries offered to the people and not a sacrifice. All instruction about the Mass was to be taught separately to the congregation at appropriate or specially designated times. We find nearly all Latin missals and catechisms dating before Vatican II point out these differences, reminding the faithful that when the Protestants broke away from the Church and denied the sacrificial nature of the Mass contrary to the Church’s teaching they began to use the vernacular in their services.
Suddenly, contrary to everything it had taught before, the Church began to abandon its universal application of Latin, the Mass was changed to the vernacular and then a new rite was introduced shortly thereafter, a service which is word for word and action for action exactly like the Protestant rite. Considering the Church now sanctions an opposing course of action against what it had taught for centuries, i.e. that use of the vernacular would allow a multitude of evils to creep in, it is no wonder that the Vatican II Council has been called a diabolical ‘revolution’ within the Church by the traditionalists. Even Pope Paul VI noticed that something dreadful was happening after Vatican II, (yet did nothing to repeal the decrees of the Council):
“It is an interior upheaval, acute and complicated, which
nobody expected after the Council (Vatican II). It is almost as if
the Church were attacking itself. We looked forward to a
flowering, a serene expansion of conceptions which matured in the
great session of the council. But ... one must notice above all the
sorrowful aspect. It is as if the Church were destroying herself.”104
nobody expected after the Council (Vatican II). It is almost as if
the Church were attacking itself. We looked forward to a
flowering, a serene expansion of conceptions which matured in the
great session of the council. But ... one must notice above all the
sorrowful aspect. It is as if the Church were destroying herself.”104
99 ‘Alta Vendita’: Ch. XIV.
100 Ibid. Ch. XV.
101 We Are Warned, p. 235. Vision dated June 1, 1880.
102 Ibid. p. 285. Also reiterated in a vision dated November 27, 1901: other sources say this vision was given in 1902, p. 353.
103 Ibid. p. 353.
100 Ibid. Ch. XV.
101 We Are Warned, p. 235. Vision dated June 1, 1880.
102 Ibid. p. 285. Also reiterated in a vision dated November 27, 1901: other sources say this vision was given in 1902, p. 353.
103 Ibid. p. 353.
104 Pope Paul VI, Address to the Lombard Seminary in Rome. December 7, 1968. We Are Warned, p. 569. On another occasion, Pope Paul VI also declared that Vatican II did not bring the promised day of sunshine within the Church, but storms and darkness: “It is as if from some mysterious crack, no, it is not mysterious, from some crack the smoke of Satan has entered the temple of God.” Sermon given during the Mass for Sts. Peter and Paul on the ninth anniversary of his coronation, June 29, 1972. We Are Warned, p. 568.