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TradCatKnight: Modernism and ecclesiastical euthanasia

Thursday, March 9, 2017 16:28
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Modernism and ecclesiastical euthanasia

Modernism and ecclesiastical euthanasia
At the beginning of the 18th century, a semi-secret association of Freemasons was founded. It is a mixture of gnosticism and occultism. The goal of the Masons is to destroy Christianity and to establish the worship of Satan by asserting their global supremacy. If a Catholic has become a member of the lodge, he is automatically excommunicated from the Church and is no longer a Christian! In the 18th century, a movement called the Enlightenment arose under the influence of the Masons. It had an impact not only on the worldly affairs but on the Church too.

The Enlightenment had its continuation in nineteenth-century Modernism. Modernism sought to conform the truths of faith to the world – so called aggiornamento. That actually meant elimination of the essential truths of Christianity – spiritual euthanasia.
St Pius X issued the encyclical Pascendi Dominici Gregis (1907) and imposed the Antimodernist Oath. Some of the bishops, priests and theologians who were Modernists consciously rejected those measures. The Masons exploited the Modernist and liberal prelates, priests and theologians. They united with them in the fight for a change in thinking (anti-metanoia) in the Church. Modernist (liberal) thinking is basically the thinking of Freemasons. Both proclaim that Christianity and pagan cults are equally valid ways to salvation, that there is no difference between the true God and idols – the demons of Hinduism and Buddhism or the pseudo god of Islam, and that the truths of faith as well as the Church need to be conformed to the world, i.e. to secular thinking (aggiornamento). Modernists were and are unconverted clerics who do not struggle with their own pride and lusts and do not follow Christ. They do not believe in God, and therefore they are ashamed of the truths of faith! Their lack of faith is their motivation for conforming the doctrine of the Church to new so-called scholarly approaches. This means that they have excluded all the miracles of Scripture and turned the Church into a kind of humanist organization.
After the death of Pius X, the first success of the Masons was the installation of Pope Benedict XV (G. della Chiesa, 1914-1923). As a young priest he became a protégé of Card. Rampolla, Secretary of State, who was known for promoting Masonic ideas and Modernism. That was why Pius X had relieved him of the office of State Secretary. During his papacy, Chiesa enabled again the development of Modernism in the ChurchHe immediately cancelled penalties imposed on Modernists and appointed like-spirited bishops, theologians and priests to the key posts. Benedict’s successors were Pope Pius XI (1923-1939) and Pius XII (1939-1958). The latter was compromised because his attitude to fascism during the war was not entirely in order. Masons, who already had their people at the Vatican, blackmailed him. Under their pressure, he was forced to make concessions and to prepare the ground for Roncalli, the future Pope John XXIII.
Roncalli was convicted of Modernism in 1911. His colleague, Professor of Canon Law, testified that when Roncalli was a professor in the seminary in Bergamo, he spread heresies contained in the book Histoire ancienne de lʼÉglise by L. Duchesne. In 1914, Pius X died and World War I started. Benedict XV came to power who was hand in glove with Roncalli against the reform of Pius X. If Benedict had helped Roncalli make a career from the very beginning, he would have compromised himself. Roncalli first needed to repair his reputation of a heretic and to cultivate an image of a saint. Therefore he went into the army, where he started out as an ordinary ambulance man and then became a military chaplain. After the war, when there was a new atmosphere, Benedict XV appointed Roncalli president of the Society for the Propagation of the Faith. He also became an associate professor and lecturer in patrology at the Roman seminary. In 1925, Pius XI sent Associate Professor Roncalli as Apostolic Visitor to Bulgaria and then to Turkey in order to save students from heresies. In 1944, however, Pius XII appointed Roncalli nuncio to Paris, which was a shock to many. Even Mason E. Herriot, Mayor of Lyon and President of the French National Assembly, lavished the Papal Nuncio Roncalli with enthusiastic praise. Roncalli was among his own there whose aim was to seize the papacy and to abuse it to destroy the Church as effectively as possible.
Since 1952, Roncalli was an observer at UNESCO, then became the Patriarch of Venice. In 1958, thanks to those with whom he had unity of spirit, he became Pope. Before the papal elections no one thought of Roncalli, but he himself admitted some time later that he had been certain that he would emerge from the conclave as Pope. His hateful attitude toward St Pius X and orthodoxy was also reflected in the fact that at his wish the remains of Pius X were translated from St Peter’s Basilica to Venice. However, under public pressure he had to return them.

Roncalli cherished the idea of a Modernist transformation of the Church already at the time when he was denounced and publicly accused of Modernism. It was him who secretly transferred the Church from the era of faith in Christ to the era of the reign of Antichrist. That was the most profound change the Church had undergone since her inception! On 25 January 1959, three months after his election, John XXIII announced his intention to convoke a council. The Council opened the door to Modernists and gave them full powerJohn XXIII used the Council to fulfil his long-standing desire to establish the Modernist heresy – aggiornamento – as an anti-gospel (Gal 1:8-9) in the whole Church. His successor Paul VI (Montini) continued in this line; Roncalli had paved his way to the papacy.
At Vatican II, John XXIII elected a so-called working presidium comprised mostly of the Modernists. They cunningly set both their and his agenda at the Council. Discussion was actively participated in by only about 200 bishops out of 2.200. The rest were passive and gave the liberals free rein to express their views. But when, for example, the orthodox Cardinal Ottaviani put forward a draft document On the Sources of Revelation, John XXIII immediately intervened and rejected the proposal.
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