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Rome Harlot, The Whore Of Babylon
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| Here is the 33rd degree freemason Vincent Auriol capping, knighting freemason Angelo Roncalli as a cardinal but Pius XII did not cap this occultist mason. HERETICS ARE THE GATES OF HELL. (8) The new form fails to meet two criteria for the form for Holy Orders laid down by Pius XII. (a) Because the term governing Spirit is capable of signifying many different things and persons, it does not univocally signify the sacramental effect. (b) It lacks any term that even equivocally connotes the power of Order that a bishop possess — the “fullness of the priesthood of Christ in the episcopal office and order,” or “the fullness or totality of the priestly ministry.” (9) For these reasons, the new form constitutes a substantial change in the meaning of the sacramental form for conferring the episcopacy. (10) A substantial change in the meaning of a sacramental form, as we have already demonstrated, renders a sacrament invalid. C. Conclusion: An Invalid Sacrament Accordingly, for all the foregoing reasons, an episcopal consecration conferred with the sacramental form promulgated by Paul VI in 1968 is invalid. WHEN I WAS a seminarian in the Midwest during the late 1960s and early 1970s, I heard various modernists dismiss the traditional understanding of apostolic succession as “pipeline theology,” un-Scriptural myth and after-the-fact “faith reflection,” and mock the notion of sacramental forms as “magic words” and “mumbojumbo.” During that same post-Vatican II era, modernist liturgical “experts” were hard at work fashioning the new rite of episcopal consecration. Having now read much of what they wrote — filled as it is with bogus claims of a “return to sources,” crafty double-talk, contempt for scholastic sacramental theology, and the stink of arrogance that rises from every page — I have no difficulty at all believing that these men set out to produce a rite that would destroy the apostolic succession as it was traditionally understood. As we have seen, they have succeeded all too well. The eradication of sacramental apostolic succession is their little “joke” on the Church. So, the modernists need mock the “pipeline” no longer. They cut it off in 1968. The bishops consecrated with this new rite do not possess the sacramental power of true bishops, and cannot validly consecrate other bishops or ordain true priests. The priests who derive their ordination from such bishops cannot, in turn, validly confect the Eucharist at Mass, forgive sins or anoint the dying. This is a sin against the virtues of religion, justice and charity. The priests who in good faith receive invalid orders are deprived of the priestly character, and the laymen who receive invalid sacraments at their hands are deprived of grace. It would be bad enough if this phenomenon of invalid sacraments were limited exclusively to parishes and clergy that fully embrace the Vatican II changes, but it has spread to circles where the traditional Latin Mass is offered as well. Since 1984 diocesan-approved "Indult" traditional Masses have sprung up everywhere, offered by priests ordained by bishops consecrated with the new rite. These Masses are all invalid, but many innocent Catholics who do not know better attend them, adoring and receiving only bread. Even more dangerous are the various clerical and religious institutes that now offer the traditional Latin. Dom Botte knew, for instance, that the West Syrian prayer for the consecration of the Patriarch was non-sacramental — that the title means investiture ceremony, rather than sacramental consecration, because the Patriarch does not receive a charism different from the one he received at the time he became a bishop. Khouris-Sarkis, 140-1, 156–7. He knew because he was a contributing editor for L'Orient Syrien, the periodical in which those words appeared. He also knew, because he himself wrote an article about it, that the true ancient sacramental form for conferring the episcopacy in the Syrian and Coptic rites was not “Hippolytus” but the formula “Divine Grace...” still used by the Byzantine Rite. “La grace divine, sous la forme que nous trouvons dans l'eucologe byzantin, est la formule sacramentelle la plus ancienne dans le patriarchat syrien.” Botte, “La Formule d'Ordination,” L'Orient Syrien 2 (1957), 295. Mass with full approval and recognition from the modernist hierarchy — the Fraternity of St. Peter, the Institute of Christ the King, the Apostolic Administration of St. John Vianney, the Fogambault Benedictines, etc. While giving an impression of splendidly maintaining integral Catholicism, these institutions are completely compromised. Their members must adhere fully to the errors of Vatican II and must cooperate with the modernist diocesan bishops and clergy. Young men attracted to the glories of Catholicism and the ideals of the priesthood enter these seminaries and monasteries to be ordained one day in the full traditional, pre-Vatican II ceremony. But they will exit that ceremony afterwards every bit the laymen who entered the seminary years before — for the bishop who ordained them will have possessed not the fullness of the priesthood, but the emptiness of the governing Spirit. And as for the superiors of SSPX, their attempt to purchase a side chapel in Ratzinger's One-World Ecumenical Church by defending his counterfeit episcopacy betrays the clergy, the faithful and the founder of the Society. For despite the Society's incoherent and dangerous teachings on the pope and the universal ordinary magisterium, one could at least take some consolation that it stood for the validity of the sacraments. If the new line enunciated in Fr. Pierre-Marie's article prevails, however, that will be gone. And should a "reconciliation" occur, it will then only be a matter of time before counterfeit clergy start surfacing throughout the SSPX's apostolate — courtesy, perhaps, of a cardinal or even the “Bishop” of Rome himself, intent on making a gesture of his ecumenical good will. Who, then, in the ranks of SSPX will have the courage to resist? Who, then, will thunder like Archbishop Lefebvre against these “bastard rites,” these “bastard priests,” these “bastard sacraments,” which may no longer give grace at all? And the traditionalist laity, betrayed by the compromise of his sons, will once again wonder whether their sacraments are but an empty show — absolutely null and utterly void. 83. Sermon, Lille (France), 29 August 1976. In M. Davies, Apologia pro Marcel Lefebvre (Dickinson TX: Angelus Press 1979) 1:262–3. “The rite of the [new] Mass is a bastard rite, the sacraments are bastard sacraments — we no longer know if they are sacraments which give grace or do not give grace... The priests coming out of the seminaries are bastard priests.” Appendix 1 Two Notes on Fr. Pierre-Marie's Article. A. Invalidly-Consecrated Doctors? Fr. Pierre-Marie argues that by attacking the validity of the new rite, one also implicitly attacks the ordinations and consecrations of various Eastern Doctors of the Church — his assumption being that form for Holy Orders in Alexandria and Antioch was more or less the same as the rite of Paul VI. Dom Botte himself, however, demonstrated that the true ancient sacramental form for conferring the Holy Orders in these rites was not “Hippolytus,” but the formula “Divine Grace...” still used by the Byzantine Rite. B. Comparison Tables. Fr. Pierre-Marie presents three impressive-looking tables of parallel Latin texts. With these he intends to demonstrate that the new Paul VI text for the consecration of bishops is fundamentally the same as texts for episcopal consecration used either in the Eastern Rites or the ancient Church, and is therefore valid. But comparison tables are only as good as the texts selected, and the ones Fr. Pierre-Marie has chosen are quite useless for his argument. His base text for comparison is the Latin version of the 1968 Preface for Episcopal Consecration, composed, of course by Dom Botte. Fr. Pierre-Marie provides us with the following texts to compare to it: (1) Apostolic Tradition of Hippolytus. This is Dom Botte's 1963 “reconstruction.” Its inclusion in a comparison table, however, proves nothing about the validity of the 1968 form just that Dom Botte could type the same text twice. (2) The Apostolic Constitutions. This text is thought to be the work of an Arian heretic, is a composite, and may not represent actual liturgical practice. Not a great proof for validity. (3) Testament of Our Lord Jesus Christ. It is doubtful how far this represents actual historical practice. Again, not a great proof for validity either. (4) Consecration of the Maronite Patriarch. This text is not the Maronite sacramental form for conferring episcopal consecration but a non-sacramental installation prayer for the Patriarch, who is already a bishop. (5) Coptic Rite of Episcopal Consecration. Here Fr. Pierre-Marie at least provides a text based upon a form for episcopal consecration that is recognized as valid. Unfortunately: (a) He has taken his Latin translation from Denzinger's Ritus Orientalium, which in the case of the Coptic texts was based on another Latin version “filled throughout with mistranslations,” and therefore “should be treated with caution.” (b) This version mistranslates a phrase specifying the bishop's power “to provide clergy according to [Our Lord's]commandment for the priesthood.” Dom Botte blurred this phrase in his 1963 reconstruction of Hippolytus as “to distribute portions,” and in the 1968 episcopal consecration. “Why the New Rite,” The Angelus, January 2006, 4. 85. See B. Botte, “La Formule d’Ordination,” L'Orient Syrien 2 (1957), 295. 86. See article, section V.B. 87. See article, section V.C. 88. See article, section IV.C. 89. RO 2:23ff. 90. Emmanuel. Lanne, “Les Ordinations dans le Rite Copte,” L'Orient Syrien 5 (1960), 90–1. “Denzinger se base sur une version faite par Scholz... La traduction de Scholz contient des gros contresens.” 91. Bradshaw, 8. 92. Trans. Burmester, Ordination Rites, 110-1. RO 2:24 renders the Coptic as “constitutendi cleros secundum mandatum ejus ad sanctuarium.” The footnote reads: “in ordine sacerdotali.” Preface as “to distribute gifts.” This change should have set off alarms but didn't, because Fr. Pierre-Marie employed an unreliable translation. In sum, Fr. Pierre-Marie presents in his tables three disputed ancient texts Botte's “reconstructed” Hippolytus, the Constitutions and the Testament), a non-sacramental installation rite (for the Maronite Patriarch) and an unreliable translation (Denzinger/Scholz's Latin) that omits a key phrase (ordaining priests) from the Coptic sacramental form. None of this, obviously, supports the validity of the new rite. Appendix 2, A Note on Copts. After the 7th-century Moslem conquest of North Africa, the Copts went into a long decline. Ill-educated candidates obtained the Patriarchate, sometimes by bribes. Formation of the secular clergy was null, and the monasteries were little better. Here are a few notes about the Copts' sacramental practice: If a dying baby could not be brought to the church for baptism, the priests would merely anoint it, bless it and recite the exorcisms, because Coptic sacramental law said any of these ceremonies replaced baptism. In the 12th-13th century, there was a serious attempt to abolish auricular confession entirely, replacing it with a sort of general absolution at Mass. The Coptic bishop in charge of Ethiopia would ordain thousands of Africans to the priesthood at one time, some of them stark naked for the ceremony. Because of the way some Coptic priests conducted baptisms, there was reason to doubt their validity, so the Holy Office decreed in 1885 that an inquiry should be made in each case when a Copt converted. That the modernists would scrap the venerable Roman Preface for Episcopal Consecration in favor of a liturgical text connected with this decadent schismatic and heretical sect is an everlasting indictment of their insufferable arrogance and folly. Bibliography Acta Apostolicae Sedis. Periodical. Rome. 1909–. (“AAS”) ADAM, ADOLF. Foundations of Liturgy: An Introduction to Its History and Practice. Collegeville MN: Liturgical Press 1992. ATTWATER, DONALD. Christian Churches of the East: Churches in Communion with Rome and Churches Separated from Rome. Milwaukee: Bruce 1961. 2 vols. BERAUDY, R. "Le Sacrement de l'Ordre d'apres la Tradition Apostolique d'Hippolyte," Bulletin du Comite des Etudes 36 (1962). 338–356. BOTTE, BERNARD, OSB. Christian People and Hierarchy in the Apostolic Tradition of St. Hippolytus, in Roles in the Liturgical Assembly, trans. by Matthew J. O'Connell. New York: Pueblo 1981. 61–72. —————. "La Formule d'Ordination 'la Grace Divine' dans les Rites Orientaux," L'Orient Syrien 2 (1957). 283–96. —————. From Silence to Participation: An Insider's View of Liturgy. “distribuat munera,” “dare sortes.” Botte also scrapped completely the phrases that mentioned consecrating churches and altars. 94. M. Jugie, “Monophysite (Eglise Copte)” DTC 10:2260. “Remarquons, a ce propos, que les patriarche coptes n'ont jamais brille pour leur science; on en a vu de fort ignorants, et nous avons donne plus haut le nom d'un illtetre.” 95. Jugie DTC 10:2262. 96. Jugie DTC 10:2263 97. Jugie DTC 10:2262. 98. Jugie DTC 10:2281 99. Jugie DTC 10:2285–6. 100. A. Fortescue, The Lesser Eastern Churches (London: CTS 1913), 311. 101. D. Attwater, Christian Churches of the East (Milwaukee: Bruce 1961) 2:191. Liturgical Renewal. Washington: Pastoral 1988. —————. Louvain conference notes, July 1961. “Le Rituel d'Ordination dans la 'Tradition Apostolique' d'Hippolyte,” Bulletin du Comite des Etudes 36 (1962). 5–18. —————. “Holy Orders in the Ordination Prayers,” in Roquette, R., ed., 3–29. —————. “L'Ordination de l'Eveque,” La Maison-Dieu 97 (1969). 111–126. [————–]. “De Ordinatione Episcopi Uni Tantum Conferenda: Commentarium,” Ephemerides Liturgicae 83 (1969), 42–58. [————–]. “Schema Comparatum Rituum Ordinationis,” Ephemerides Liturgicae 83 (1969). 61–6. —————. “'Spiritus Principalis': Formule de l'Ordination Episcopale,” Notitiae 10 (1974), 410–1. —————. La Tradition Apostolique de Saint Hippolyte: Essai de Reconstitution. 2nd ed. Munster: Aschendorff 1963. BRADSHAW, PAUL F. Ordination Rites of the Ancient Churches of East and West. New York: Pueblo 1987. BRANDOLINI, LUCA. “L'Evoluzione Storica dei Riti delle Ordinazioni,” Ephemerides Liturgicae 83 (1969). 67-87. BUGNINI, ANNIBALE, CM. La Riforma Liturgica: 1948–1975. Rome: CLV Edizioni Liturgiche 1983. BURMESTER, O.H.E. The Egyptian or Coptic Church: A Detailed Description of Her Liturgical Servicess. Cairo: Soc. d'Archeologie Copte 1967, trans. Ordination Rites of the Coptic Church. Cairo: 1985. CABIE, ROBERT et al. The Sacraments, trans. by Matthew O'Connell. Vol. III of Martimort, A.G., ed., The Church at Prayer. Collegeville MN: Liturgical Press 1986. CAPPELLO, FELIX. Tractatus Canonico-Moralis de Sacramentis. Rome: Marietti 1951. 5 vols. CHAVASSE, A. “Le Rituel d'Ordination du Sacramentaire Gelasien,” Bulletin du Comite des Etudes 36 (1962) 19–37. COOMARASWAMY, RAMA, MD. “The Post-Conciliar Rite of Holy Orders,” Studies in Comparative Religion 16.2-2. CORONATA, M. De Sacramentis: Tractatus Canonicus. Turin: Marietti 1943. 3 vols. DALMAIS, I.-H. “Formule les plus Characteristiques des Ordinations Orientales,” Bulletin du Comite des Etudes 36 (1962). 384–393. “Ordinations et Ministeres dans les Eglises Orientales,” La Maison-Dieu 102 (1970). 73–81. DAVIES, MICHAEL. Apologia pro Marcel Lefebvre. Dickinson TX: Angelus Press 1979. Vol 1. DENZINGER, H. editor. Enchiridion Symbolorum. 31st ed. Barcelona: Herder 1957. (“DZ.”) —————. Ritus Orientalium. Wurzburg: 1863–4. ("RO") DESMET, B., OSB. “Le Sacre des Eveques dans l'Eglise Syrienne: Traduction,” L'Orient Syrien 8 (1963) 163–212. Dictionnaire de Theologie Catholique. Paris: Letouzey 1913. ("DTC") DIX, GREGORY. The Treatise on the Apostolic Tradition of St. Hippolytus of Rome. Re-issued with corrections, preface and bibliography by Henry Chadwick. London: SPCK 1968. DORONZO, EMMANUEL, OMI. De Ordine: Tractatus Dogmaticus. Milwaukee: Bruce 1959. 2 vols. DOUROUX, B., OP. “Commentarium,” Notitiae 10 (1974). 394-5. EASTON, BURTON SCOTT, trans. The Apostolic Tradition of Hippolytus. Archon 1962. FORCELLINI, A. Lexicon Totius Latinitatis. Padua: 194. 6 vols. FORTESCUE, ADRIAN. The Lesser Eastern Churches. London: CTS 1913. GASPARRI, PETRO. Tractatus de Sacra Ordinatione. Paris: Delhomme 1893. GENICOT, E. Institutiones Theologiae Moralis. Brussels: DeWitt 1921. 2 vols. GINGRICH, F. and F. Danker, A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Chicago: University Press 1957. GLARE, P. Oxford Latin Dictionary. Oxford: Clarendon 1994. GRISBROOKE, W.J. “Les Reformes Recentes des Rite 'Ordination dans les Eglises,” La Maison-Dieu 139 (1979) 7–30. GY, P-M., OP. “Les Anciens Prieres d'Ordination,” La Maison-Dieu 138 (1979). 91–122. “Notes on the Early Terminology of Christian Priesthood,” in Roquette, R. ed. 98–115 HANSSENS, J.M, SJ. La Liturgie d'Hippolyte: Ses Documents, Son Titutlaire, Ses Origines et Son Charactere. Rome: Oriental Institute 1959. HURTH, F., SJ. “Commentarius ad Cons. Apostolicam Sacramentum Ordinis,” Periodica 37 (1948). 9–56. KHOURIS-SARKIS, G. “Le Rituel du Sacre des Eveques et des Patriarches dans l'Eglise Syrienne d'Antioch: Introduction,” L'Orient Syrien 8 (1963). 137-164. JUGIE, MARTIN. “Monophysite (Eglise Copte),” in DTC 10:2251–2306. Theologia Dogmatica Christianorum Dissidentium: De Theologia Dogmatica Nestorianorum et Monophysitarum, vol. 5. Paris: Letouzey 1935. LAMPE, G. A Patristic Greek Lexicon. Oxford: Clarendon 2000. LANNE, EMMANUEL, OSB. “Les Ordinations dans le Rite Copte: Leurs Relations avec les Constitutions Apostoliques et la Tradition de Saint Hippolyte,” L'Orient Syrien 5 (1960). 81–106. LECUYER, JOSEPH, CSSP. “Episcopat et Presbyterat dans les Ecrits d'Hippolyte de Rome,” Recherche de Science Religieuse 41 (1953). 30–49. "Le Pontificale Romain et la 'Tradition Apostolique' d'Hippolyte," Nouvelle Revue Theologique 87 (1967). 601–606. “Remarques sur les Prieres d'Ordination,” in Liturgia Opera Divina e Umana. Rome: CLV Edizioni Liturgiche 1982. Le Sacrement de l'Ordination. Paris: Beuchesne 1983. LEO XIII Pope. Bull Apostolicae Curae, 13 September 1896. DZ 1963–6. LEWIS and SHORT. A New Latin Dictionary, 2nd ed. New York: 1907. LODI, ENZO, editor. Enchiridion Euchologicum Fontium Liturgicorum. Rome: CLV Edizioni Liturgiche 1979. MANY, S. Praelectiones de Sacra Ordinatione. Paris: Letouzey 1905. MARTIMORT, M. “Le Sacre Episcopal dans le Rite Romain,” Bulletin du Comite des Etudes 36 (1962). 82–92 MERKELBACH B., OP. Summa Theologiae Moralis. 8th ed. Montreal: Desclee 1949. 3 vols. OMLOR, PATRICK HENRY. Questioning the Validity of the Masses using the New All-English Canon. February 1969. Reprinted in The Robber Church. Stouffville, Ontario: Mattacchione 1998. ORCHARD, B. ed. A Catholic Commentary on Holy Scripture. London: Nelson 1953. PASTE, ROMUALDUS. “De 'Forma' Ordinationis Sacerdotalis in Ritu Byzantino seu Graeco,” Ephemerides Liturgicae 41 (1927) 511–17. PATROLOGIA GRAECA. Migne. ("PG") PAUL VI. De Ordinatione Episcopi, Presbyterorum et Diaconorum, ed. typ. alt. Rome: Polyglot 1990. —————. Apostolic Constitution Pontificalis Romani, 18 June 1968. AAS 60 (1968). 369–73. PIERRE-MARIE, OP, FR. “Why the New Rite of Episcopal Consecration is Valid,” The Angelus, December 2005: 2–16; January 2006: 2–22. PISTOIA, ALESSANDRO, CM. “Note sulla Teologia del Nuovo Rito delle Ordinazioni,” Ephemerides Liturgicae 83 (1969). 88–98. PIUS XII. Constitution Sacramentum Ordinis, 30 November 1947. DZ 2301. POHLE, JOSEPH. The Divine Trinity: A Dogmatic Treatise, 2nd ed. Trans. by Arthur Preuss. St. Louis: Herder 1915. “Prieres d'Ordination de l'Eglise Ancienne,” La Maison-Dieu 138 (1979) 143-9. REGATILLO, E. Jus Sacramentarium. 2nd ed. Santander: Editorial Santander 1949. The Rites of the Catholic Church. Vol. 2. Trans by ICEL. New York: Pueblo 1980. Rore Sanctifica: Invalidite du Rite de Consecration Episcopale de 'Pontificalis Romani.' Editions Saint-Remi 2005, rore-sanctifica.org ROQUETTE, ROBERT, ed. The Sacrament of Holy Orders. Collegeville MN: Liturgical Press 1962. ROSE, ANDRE. "La Priere Consecratoire de l'Eveque," La Maison-Dieu 97 (1969) 127–142. SC DOCTRINE OF THE FAITH. Declaration Instauratio Liturgica, 25 January 1974. AAS 66 (1974) 661. SC DIVINE WORSHIP. Circular Letter Dum Toto Terrarum, 25 October 1973. AAS 66 (1974) 98–9 SOUTER, A. Glossary of Later Latin to 600 AD. Oxford: Clarendon 1949. WAINWRIGHT, GEOFFREY. "Quelques Aspects Theologiques de l'Ordination," La Maison-Dieu 139 (1979) 31-72. Free Information Packet: For a free information on the traditional Latin Mass, contact: St. Gertrude the Great Roman Catholic Church, 4900 Rialto Road, West Chester, OH 45069, 513-645-4212 BABYLON (ROME) HARLOT WHORE PIG VATICAN There Is No Salvation Outside The Catholic Church, in that I specify the true church of Christ, not the cult Vatican II Novus Ordo Sect. I have more information from Most Holy Family Monastery about the validity of the new ordo rites and invalid sacraments that endangers many souls on other pages of this website. Grace alone can spare any novus ordo ignorant catholic that does not participate in the novus ordo when they happen not to become involved in lay councils or organizations of the new church. If anyone or organization including false catholic traditionalists such as the Society of St. Pius X defends the false anti-popes, the novus ordo mess, Vatican II or any way the new church and its many heretics, they are heretics themselves and shall join them in the lake of fire with the false prophet and the false leaders. The Council of Trent Anathematizes all these who do this. They are no longer or never were members of the Church and have no unity with them members of Christ. You must never associate with masons, communists, or enemies of the catholic faith. Being charitable, doing good deeds and even praying will not help a soul that is a heretic unless they come out of their evil and their darkness. Is the Vatican II Church of Antipope John Paul II the Whore of Babylon? Apocalypse 17:1: "And there came one of the seven angels, who had the seven vials, and spoke with me, saying: Come, I will show thee the condemnation of the great harlot, who sitteth upon many waters..." 1 Throughout history it has been the practice of Catholic and Protestant alike to speculate on the identity of the whore of Babylon, the great harlot described in chapters 17 and 18 of the book of the Apocalypse. Protestants have made it their ambition to prove that the Catholic Church is the whore of Babylon. Obviously, the Protestants are wrong, the Catholic Church is not the whore of Babylon. However, we will now put forth the evidence which suggests that the whore of Babylon is the Church that began at Vatican Council II, the phony Catholic Church that has been set up from Rome in the last days. 1. The whore sits upon many waters. As we saw already, the great harlot sits upon many waters. The Apocalypse clues us in as to what these waters are. Apocalypse 17:15- "And he said to me: The waters which thou sawest, where the harlot sitteth, are peoples, and nations, and tongues." 2 "Peoples, nations, and tongues" are suggestive of global control, something which has power in all ends of the earth. Immediately, the Catholic Church comes to mind, whose universal mission has incorporated faithful from all peoples, nations, and tongues. However, the Council of Trent infallibly confirms this hunch with yet more alarming specificity. Pope Pius IV, Council of Trent, Session 22, On the Holy Sacrifice of the Mass: "The holy synod then admonishes priests that it has been prescribed by the Church to mix water with the wine to be offered in the chalice, not only because the belief is that Christ the Lord did so, but also because there came from His side water together with blood, since by this mixture the sacrament is recalled. And since in the Apocalypse of the blessed John the peoples are called waters [Apoc. 17:1, 15], the union of the faithful people with Christ, their head, is represented." 3 It is a solemnly defined dogma that the waters of Apoc. 17:1, 15 represent the union of the faithful people with Christ, in other words, the Catholic Church. The great harlot sits upon these waters! Therefore, it is of the divine and Catholic faith (de fide divina et Catholica) that the great harlot sits upon the Catholic Church, that is, she impedes, obstructs, suppresses and attempts to substitute for her. This is a perfect description of the false Church that arose with Vatican Council II, which has successfully deceived most of the world into thinking that it is the true Catholic Church. Understanding that the "waters" of the Apocalypse represent the peoples, nations, and tongues of the Catholic Church, is the key to understanding other important verses in this book. For example, Apoc. 18:17 talks about how the shipmasters and the mariners wept over the destruction of the great city. Apocalypse 18:17- "For in one hour are so great riches come to nought; and every shipmaster, and all that sail into the lake, and mariners, and as many as work in the sea, stood afar off, And cried, seeing the place of her burning, saying: What city is like to this great city?" 4 The shipmasters, mariners and those that work in the sea represent those who work with souls in the Catholic Church; that is, priests, religious, etc. They weep over the desolation of Rome, and wonder how in such a short time she has been brought down. 2. The whore sits upon the city of seven mountains. Apocalypse 17:9- "And here is the understanding that hath wisdom. The seven heads are seven mountains, upon which the woman sitteth, and they are seven kings." 6 It is a well known fact of history that the city of seven mountains (or hills) is Rome, Italy. This is because Rome was constructed on seven hills. Thus, the great harlot sits upon Rome itself, the center of unity in the Catholic Church and the home of the Roman Pontiffs. Pope Benedict XIV, Apostolica Constitutio (# 4), June 26, 1749: "... the Catholic Church is signified by the City of Rome alone, in which the bodily presence of this Apostle [Peter] is carefully reverenced..." 7 Interestingly, Rome only gives way to the great harlot in the last days - the Vatican II revolution. This is why the harlot is only mentioned in the book of the Apocalypse. And this is why Sacred Scripture speaks of the "fall" of Babylon. Apocalypse 18:2- "And he cried out with a loud strong voice, saying: Babylon the great is fallen, is fallen; and is become the habitation of devils, and the hold of every unclean spirit, and the hold of every unclean and hateful bird." 8 Babylon has historically been regarded as a code name for Rome. St. Peter himself, writing his first epistle from Rome, refers to it as Babylon. 1 Peter 5:13-"The Church that is in Babylon, elected together with you, saluteth you and so doth my son Mark."9 Therefore, Rome is Babylon, and Babylon has fallen. But if it has fallen, then it once stood strongly. And is this not true? For prior to its fall, Rome (Babylon) was the bulwark of Catholicism and the center of Christianity - the great city. Apocalypse 17:18- "And the woman which thou sawest, is the great city, which hath kingdom over the kings of the earth." 10 Some may ask: "If Rome is the 'great city,' why does Apocalypse 11:8 say that the great city is the place where Our Lord was crucified, which is Jerusalem?" The answer is that the Mystical Body of Christ is being crucified in and from Rome at present, so it is accurate to say that Rome is the place where Our Lord is crucified in His Mystical Body. The great city could only be Rome. Historically, no other city has ruled over the kings of the earth as has Rome, which has a spiritual and ecclesiastical primacy which all nations, regardless of their temporal rank or role, must be subject to. Pope Leo XII, Quod Hoc Ineunte (# 6), May 24, 1824: "Come therefore to this holy Jerusalem, a priestly and royal city which the sacred seat of Peter has made the capitol of the world. Truly it rules more widely by divine religion than by earthly domination." 11 And whether the kings of the earth want to accept it or not, all human creatures are subject to the spiritual power of the Catholic Church, which is exercised from Rome. Pope Boniface VIII, Unam Sanctam, Nov. 18, 1302: "Furthermore, we declare, say, define, and proclaim to every human creature that they by necessity for salvation are entirely subject to the Roman Pontiff." 12 So the fall of the great city is the fall of Rome from the Catholic faith. It's not the fall of the Catholic faith, for Catholicism can exist without Rome. Rome, on the other hand, can't exist without Catholicism. Without it, she becomes nothing more than "the habitation of devils, and the hold of every unclean spirit, and the hold of every unclean and hateful bird" (Apoc. 18:2). 13 Our Lady of La Salette, Sept. 19, 1846, an approved apparition of the Catholic Church: "Rome will lose the Faith and become the seat of the Anti-Christ." 14 3. The whore is a woman. Apocalypse 17:6-7 "And I saw the woman drunk with the blood of the saints, and with the blood of the martyrs of Jesus. And I wondered, when I had seen her, with great admiration. And the angel said to me: Why dost thou wonder? I will tell thee the mystery of the woman, and of the beast which carrieth her, which hath the seven heads and ten horns." 15 If it is true that the whore of Babylon is the phony Catholic Church that began with the Vatican II revolution, it would make sense that this apocalyptic entity is described as a woman, in order to contrast her with another woman, the Catholic Church. Pope Boniface VIII, Unam Sanctam, Nov. 18, 1302: "'One is my dove, my perfect one. One she is of her mother, the chosen of her that bore her' [Cant. 6:8]; which represents the one mystical body whose head is Christ, of Christ indeed, as God." 16 4. The whore is a Mother. Apocalypse 17:5- "And on her forehead a name was written: A mystery; Babylon the great, the mother of the fornications, and the abominations of the earth." 17 Catholics have always referred to the Church as their Mother. Pope Leo XIII, Satis Cognitum (# 16), June 29, 1896: "Let us love the Lord our God; let us love His Church; the Lord as our Father, the Church as our Mother." 18 Pope Pius XI, Mortalium Animos (# 11), Jan. 6, 1928: "For if, as they continually state, they long to be united with Us and ours, why do they not hasten to enter the Church, 'the Mother and mistress of all Christ's faithful'?" 19 Pope Pius XII, Mystici Corporis Christi (# 66), June 29, 1943: "Certainly the loving Mother is spotless in the Sacraments, by which she gives birth to and nourishes her children; in the faith which she has always preserved inviolate; in her sacred laws imposed upon all; in the evangelical counsels which she recommends; in those heavenly gifts and extraordinary graces through which, with inexhaustible fecundity, she generates hosts of martyrs, virgins, and confessors." 20 As the Catholic Church is our loving Mother, the whore is the Mother of the fornications. And as the Catholic Church is the Mother of all Christ's faithful, the whore is the mother of Christ's unfaithful, that is, those who have abandoned the Church and accepted the new Vatican II religion. 5. The whore is clothed in purple and scarlet. Apocalypse 17:4- "And the woman was clothed round about with purple and scarlet, and gilt with gold, and precious stones and pearls, having a golden cup in her hand, full of the abomination and filthiness of her fornication." 21 Apocalypse 18:16- "And saying: Alas! alas! that great city, which was clothed with fine linen, and purple, and scarlet, and was gilt with gold, and precious stones, and pearls." 22 This is perhaps one of the most revealing verses in the Apocalypse. In the Catholic Church, bishops wear purple and cardinals wear scarlet (red)! By choosing to describe the whore of Babylon as a woman "clothed with fine linen, and purple, and scarlet," God is giving us a clear indication that the whore is clothed in the colors of the true Episcopate and Cardinalate – God is giving us a clear indication that the whore is clothed in these colors, because externally she gives all the appearances of being the true Church of Christ – she has dioceses, a hierarchy, the property of the Church, vestments, ceremonies, "sacraments," a "pope," etc. – but inwardly she is a fraud. This is a perfect description of the Church of Antipope John Paul II, which is clothed with the colors of Catholicism (and appears to most to be just that) but inwardly is a false apostate religion. 6. The whore has a golden cup in her hand. Apocalypse 17:4- "And the woman was clothed round about with purple and scarlet, and gilt with gold, and precious stones and pearls, having a golden cup in her hand, full of the abomination and filthiness of her fornication." 28 Priests offering the Holy Sacrifice of the Mass in the Catholic Church are required to use a chalice of gold, if possible. It's no coincidence that the whore has a golden cup in her hand. A Catholic priest offers the golden chalice full of the Precious Blood of Our Lord and Savior Jesus Christ. The whore offers a cup (chalice) full of abomination and filthiness. The mimicry is obvious. The whore, as usual, is mimicking, acting and pretending to be the Catholic Church, but she is not. In particular, this verse is referring to the Novus Ordo Missae (the New Mass), which does not contain the Blood of Jesus Christ but an offering which is an abomination in His sight. Apocalypse 18:6- "Render to her as she also hath rendered to you; and double unto her double according to her works: in the cup wherein she hath mingled, mingle ye double unto her." 29 The word mingle means to mix. 30 In the Catholic Mass, the Church mingles the water with the wine in the chalice. Pope Eugene IV, Council of Florence, Session 8, Nov. 22, 1439, "Exultate Deo": "For blessed Alexander, the fifth Pope after blessed Peter, says: 'In the offerings of the sacraments which are offered to the Lord within the solemnities of Masses, let only bread and wine mixed with water be offered as a sacrifice. For either wine alone or water alone must not be offered in the chalice of the Lord, but both mixed, because it is read that both, that is, blood and water, flowed from the side of Christ.' Then also, because it is fitting to signify the effect of this sacrament, which is the union of the Christian people with Christ. For water signifies the people, according to the passage in the Apocalypse: 'the many waters... are many people' [Apoc. 17:15]... Therefore, when wine and water are mixed in the chalice the people are made one with Christ, and the multitude of the faithful is joined and connected with Him in whom it believes.'" 31 The symbolism of Apocalypse 18:6 - mingling in a cup - could not be more obvious without giving away the mystery of the verse. It's an obvious reference to the Mass, which has been completely perverted by the harlot. She has nothing left to offer to God in her cup but filthiness and abomination (Apoc. 17:4). Furthermore, this verse (18:6) points to a specific point in the Mass, the mixing of wine and water. This action of mixing signifies the union of the Christian people with Christ (the Catholic Church), as Pope Eugene IV defined at the Council of Florence. In one and the same verse, therefore, God is revealing that the whore is conducting massive spiritual fornication in areas which regard the Catholic Mass and the Catholic Church as a whole. It is a startling description of the Vatican II Church under Antipope John Paul II. 7. The whore is characterized by fornication and whoredom. Apocalypse 17:1-2 "Come, I will show thee the condemnation of the great harlot, who sitteth upon many waters, With whom the kings of the earth have committed fornication; and they who inhabit the earth have been made drunk with the wine of her whoredom." 32 Apocalypse 18:3- "Because all nations have drunk of the wine of the wrath of her fornication; and the kings of the earth have committed fornication with her; and the merchants of the earth have been made rich by the power of her delicacies." 33 Any scripture scholar will tell you that when the term fornication is used in Holy Scripture, many times it describes inauthentic worship or spiritual infidelity. And when a "great harlot" committing world-wide fornication is spoken of in this context, it clearly indicates apostasy from the one true faith. The whore of Babylon is guilty of spiritual fornication to such an extent that this is the action which characterizes her title - the "great harlot." By such a description, God is directly contrasting the whore with the Catholic Church, who is a woman who is characterized by her unwavering fidelity to her Spouse, Jesus Christ. Pope Pius XI, Mortalium Animos (# 10), Jan. 6, 1928: "During the lapse of centuries, the mystical Spouse of Christ has never been contaminated, nor can she ever in the future be contaminated, as Cyprian bears witness: 'The Bride of Christ cannot be made false to her Spouse: she is incorrupt and modest. She knows but one dwelling, she guards the sanctity of the nuptial chamber chastely and modestly.'" 34 And as the whore is famous for her impurity, the Catholic Church is known for her chastity. Pope St. Siricius, epistle (1) Directa ad decessorem to Himerius, Feb. 10, 385: "And so He has wished the beauty of the Church, whose spouse He is, to radiate with the splendor of chastity, so that on the day of judgement, when He will have come again, He may be able to find her without spot or wrinkle [Eph. 5:27] as He instituted her through His apostle." 35 The Church is known as "the immaculate Bride of Christ." The "great harlot," therefore, could represent nothing but the greatest mockery of the immaculate Bride of Christ in history. The contrast in titles alone identifies the great harlot as a counterfeit Bride of Christ - i.e., a counterfeit Catholic Church. Pope Hadrian I, Second Council of Nicaea, 787: "...Christ our God, when He took for His Bride His Holy Catholic Church, having no blemish or wrinkle, promised he would guard her and assured his holy disciples saying, I am with you every day until the consummation of the world." 36 8. The whore has separated from her Spouse. Apocalypse 18:7- "As much as she hath glorified herself, and lived in delicacies, so much torment and sorrow give ye to her; because she saith in her heart: I sit a queen, and am no widow; and sorrow I shall not see." 37 In another amazing verse, the Apocalypse tells us that the whore says to herself, "I sit a queen, and am no widow." She isn't a widow because her Spouse is not dead. Apocalypse 1:17-18 "And when I had seen him, I fell at his feet as dead. And he laid his right hand upon me, saying: Fear not. I am the First and the Last, And alive, and was dead, and behold I am living forever and ever, and have the keys of death and of hell." 38 The whore's Spouse was Jesus Christ, who is not dead, but lives forever. She has separated herself from Jesus Christ by leaving His traditions and teachings. Instead of being a faithful Spouse, the whore has become her own queen, who is happy imposing on others her own will and glory, her own teachings and religion. But whereas the whore has separated herself from the Catholic Church by forming a religion and a Church of her own, the Bride of Christ - the Catholic Church - always maintains union with Her Spouse, even if most of the world has left Her to join the whore. Pope Pius XII, Mystici Corporis Christi (# 89), June 29, 1943: "This opinion is false; for the divine Redeemer is most closely united not only with His Church, which is His beloved Spouse, but also with each and every one of the faithful, and he ardently desires to speak with them heart to heart, especially after Holy Communion." 39 9. The light of the lamp shall shine no more in the whore. Apocalypse 18:23- "And the light of the lamp shall shine no more at all in thee; and the voice of the bridegroom and the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth, for all nations have been deceived by thy enchantments." 40 The "light of the lamp" is a reference to the sanctuary lamp found in Catholic churches. This red lamp signifies Christ's real presence in the Eucharist. This lamp can hardly be found in Vatican II churches. In most cases, it has been moved to the side or to the back of the church. But more than the displacement of the sanctuary lamp, Apocalypse 18:23 is indicating that Christ's real presence is no longer found in the Vatican II Church. "The voice of the bridegroom and the bride" in Apocalypse 18:23 is a reference to Christ and His Church. Pope Pius XII, Mystici Corporis Christi (# 86), June 29, 1943: "But the Catholic faith and the writings of the holy Fathers reject such false teaching as impious and sacrilegious; and of the mind of the Apostle of the Gentiles it is equally abhorrent, for although he brings Christ and His Mystical Body into a wonderfully intimate union, he nevertheless distinguishes one from the other as Bridegroom and Bride (Eph. 5:22-23)." 41 If there were any doubt about who the Bridegroom and the Bride were, Pope Pius XII obliterates it by quoting St. Paul. Jesus Christ is the Bridegroom, and His Mystical Body, the Church, is His immaculate Bride. When the Apocalypse makes reference to the voice of the Bridegroom and the Bride, it is another confirmation that the whore of Babylon is the Vatican II Church, which has abandoned the teaching (or voice) of the Bridegroom (Jesus Christ) and the Bride (His Church). 10. The voice of the pipe is no longer heard in the whore. Apocalypse 18:22- "And the voice of harpers, and of musicians, and of them that play on the pipe, and on the trumpet, shall no more be heard at all in thee..." 42 Few people today know that "trumpets and harps were the standard instruments for liturgical music in St. John's day, as organs are today in the west." 43 By including the three primary instruments of Catholic liturgical music throughout history, St. John is warning us that traditional Catholic liturgical music as a whole will "no more be heard at all" in the whore. And hasn't this come true? Since Vatican II, Gregorian chant, our beautiful musical tradition, has been replaced by every type of secular music and instrument under the sun. It's so bad now that one could enter a modern "Catholic" Church and hear anything from boisterous drums to electric guitars. You could walk into one of these churches and even be treated to rock music. Yet, what's perhaps most disappointing about all of this is that most people don't realize that these modern "Catholic" churches aren't Catholic at all, but belong entirely to the whore of Babylon. 11. All the world is drunk with the wine of her whoredom. Apocalypse 18:3- "Because all nations have drunk of the wine of the wrath of her fornication; and the kings of the earth have committed fornication with her." 44 Apocalypse 14:8- "And another angel followed, saying That great Babylon is fallen, is fallen; which made all nations drink of the wine of the wrath of her fornication." 45 Apocalypse 16:19- "And great Babylon came in remembrance before God, to give her the cup of the wine of the indignation of His wrath." 46 Apocalypse 17:1-2 "Come, I will shew thee the condemnation of the great harlot, who sitteth upon many waters. With whom the kings of the earth have committed fornication; and they who inhabit the earth, have been made drunk with the wine of her whoredom." 47 The whore of Babylon is condemned repeatedly for fornication having to do with wine. Why? An examination of the changes to the words of the consecration of the wine in the Sacrament of the Eucharist may give us the answer. The Roman Church has always used the same words in the consecration of the Sacrament of the Eucharist. Pope Eugene IV, Council of Florence, Session 11, Feb. 4, 1442, "Cantate Domino": "However, since no explanation was given in the aforesaid decree of the Armenians in respect to the form of words which the holy Roman Church, relying on the teaching and authority of the apostles Peter and Paul, has always been wont to use in the consecration of the Lord's Body and Blood, we concluded that it should be inserted in this present text. It uses this form of words in the consecration of the Lord's Body: For this is my body. And of His blood: For this is the chalice of my blood, of the new and eternal testament, the mystery of faith, which shall be shed for you and for many unto the remission of sins." 48 These words of consecration are the words that Our Lord Jesus Christ Himself used. Pope Eugene IV, Council of Florence, Session 8, Nov. 22, 1439, "Exultate Deo": "The form of this sacrament are the words of the Savior with which He effected this sacrament. A priest speaking in the person of Christ effects this sacrament. For, in virtue of those words, the substance of bread is changed into the body of Christ and the substance of wine into His blood. In such wise, however, that the whole Christ is contained both under the form of bread and under the form of wine..." 49 When Jesus Christ specifically decrees that certain words be preserved in a sacrament, these words constitute the "substance of the sacrament." Pope Pius XII, Sacramentum Ordinis (# 1), Nov. 30, 1947: "...the Church has no power over the 'substance of the sacraments,' that is, over those things which, with the sources of divine revelation as witnesses, Christ the Lord Himself decreed to be preserved in a sacramental sign..." 50 Sacred Tradition, which is one of the sources of divine revelation, is a witness to the fact that Christ the Lord decreed the words of consecration as they have always been found in the canon of the Mass, to be preserved in a sacramental sign. Pope Eugene IV defined this as a dogma at the Council of Florence. Therefore, the words of consecration given at the Council of Florence constitute the substance of the Sacrament of the Eucharist, according to the definition of Pope Pius XII above. The Church has no power over the substance of the sacraments. Pope St. Pius X, Ex quo, Dec. 26, 1910: "...it is well known that to the Church there belongs no right whatsoever to innovate anything touching on the substance of the sacraments..." 51 Despite all of this, the Vatican II Church has changed the substance of the Sacrament of the Eucharist. In the Novus Ordo Missae (the New Order of Mass) they have tampered severely with the words of consecration always used in the Roman Rite of the Mass. They have removed the words "the mystery of faith" and they have changed the word "many" to the word "all." Because this change affects the substance of the sacrament, the inevitable result is that all New Masses which use the word "all" in the consecration are invalid. Though the Latin version of the New Mass did not change the word "many" to "all", it did remove the words "the mystery of faith." Such a removal renders all Latin versions of the New Mass invalid as well. This somewhat long discussion of the words of consecration will hopefully help identify why the whore of Babylon is condemned repeatedly for fornication in regard to wine. The reason that the whore is condemned for wine violations is because that is exactly what the Vatican II Church has done. In the New Mass, invalidating changes have been made to the WINE PORTION of the words of consecration. These changes to the wine portion of the consecration invalidate both consecrations. Pope St. Pius V, De Defectibus, chapter 5: "The words of Consecration, which are the form of this Sacrament, are these: For this is my Body. And: For this is the Chalice of my Blood, of the new and eternal testament: the mystery of faith, which shall be shed for you and for many unto the remission of sins. Now if one were to remove, or change anything in the form of the consecration of the Body and Blood, and in that very change of words the [new] wording would fail to mean the same thing, he would not consecrate the Sacrament." The Vatican II Church has "made all nations drink of the wine of the wrath of her fornication" (Apoc. 14:8). 12. The whore is drunk with the blood of the saints. Apocalypse 17:6- "And I saw the woman drunk with the blood of the saints, and with the blood of the martyrs of Jesus. And I wondered when I had seen her, with great admiration." 52 Apocalypse 18:24- "And in her was found the blood of prophets and of saints, and of all that were slain upon the earth." 53 The whore can be said to be drunk with the blood of the saints on many levels. The first that comes to mind is ecumenism as it is practiced by the Vatican II Church. Prior to Vatican II, ecumenism referred to the apostolic endeavor to convert the world to Catholicism. Today, it refers to the effort to bring all religions together as one without conversion, while respecting all religions as essentially equal. In fact, the Vatican II Church even goes so far as to refer to religions which do not worship the Most Holy Trinity as "great religions." Vatican II document Ad Gentes # 10: "For two billion people - and their number is increasing by day - have not heard the gospel message or have scarcely heard it... Of these people, some adhere to one of the great religions, to others the very notion of God remains foreign, while others expressly deny the existence of God and at times even attack it." 54 Antipope Paul VI, Ecclesiam Suam (# 107), August 6, 1964: "Then we have those worshippers who adhere to other monotheistic systems of religion, especially the Moslem religion. We do well to admire these people for all that is good and true in their worship of God. And finally we have the followers of the great Afro-Asiatic religions." 55 Antipope John Paul II, Sollicitudo Rei Socialis (47.8), Dec. 30, 1987: "I likewise address this appeal to the Jewish people, who share with us the inheritance of Abraham, 'our father in faith' and the tradition of the Old Testament, as well as to the Muslims who, like us, believe in the just and merciful God. And I extend it to all the followers of the world's great religions." 56 It is an incredible blasphemy against Almighty God to refer to religions which reject Him as "great religions." John 3:35-36: "The Father loveth the Son: and he hath given all things into His hand. He that believeth in the Son, hath life everlasting; but he that believeth not the Son, shall not see life; but the wrath of God abideth on him." 57 John 8:23-24 "And He said to them: You are from beneath, I am from above. You are of this world, I am not of this world. Therefore I said to you, that you shall die in your sins. For if you do not believe that I am He, you shall die in your sin." 58 Pope Leo XIII, Custodi Di Quella Fede (# 15), Dec. 8, 1892: "Everyone should avoid familiarity or friendship with anyone suspected of belonging to masonry or 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." 59 Ecumenism goes directly against the divinely revealed truth that the gods of the non-Catholic religions are devils (psalm 95:5; 1 Cor. 10:20), and it puts Christ on a level with Lucifer. Pope Pius IX, Qui Pluribus (# 15), Nov. 9, 1846: "Also perverse is that shocking theory that it makes no difference to which religion one belongs, a theory greatly at variance even with reason. By means of this theory, those crafty men remove all distinction between virtue and vice, truth and error, honorable and vile action. They pretend that men can gain eternal salvation by the practice of any religion, as if there could ever be any sharing between justice and iniquity, any collaboration between light and darkness, or any agreement between Christ and Belial." 60 The Vatican II Church and Antipope John Paul II are the world's ecumenical leaders, constantly hosting interfaith gatherings in Rome and abroad. Pope Pius XI in his 1928 encyclical Mortalium Animos condemned the ecumenism of today thoroughly. He stated that interfaith (i.e., ecumenical) gatherings are founded on "that false opinion which considers all religions to be more or less good and praiseworthy..." 61 He goes on to state: "from which it clearly follows that one who supports those who hold these theories and attempt to realize them, is altogether abandoning the divinely revealed religion." 62 Pope Pius XI, Mortalium Animos (# 10): "So, Venerable Brethren, it is clear why this Apostolic See has never allowed its subjects to take part in the assemblies of non-Catholics: for the union of Christians can only be promoted by promoting the return to the one true Church of Christ..." 63 To consider all religions as more or less good and praiseworthy, and even great! - which is what the Vatican II Church does - blasphemes the memory of the saints and martyrs whose flesh was torn with iron hooks, bodies were fed to the lions, and heads were chopped off because they refused to say that "all religions are more or less good and praiseworthy." The very foundation of their sanctity was their conviction that only the religion established by Jesus Christ, the Catholic Church, is good and praiseworthy, the rest being inventions of the devil. Pope Pius XI, Mortalium Animos (# 11), Jan. 6, 1928: "The Catholic Church is alone in keeping the true worship." 64 Pope St. Pius X, Iucunda Sane (# 9), March 12, 1904: "Yet at the same time We cannot but remind all, great and small, as Pope St. Gregory did, of the absolute necessity of having recourse to this Church in order to have eternal salvation, to follow the right road of reason, to feed on the truth, to obtain peace and even happiness in this life." 65 Pope Gregory XVI, Summo Iugiter Studio (# 6), May 27, 1832: "Therefore, they must instruct them in the true worship of God, which is unique to the Catholic religion." 66 Pope St. Gregory the Great: "The holy universal Church teaches that it is not possible to worship God truly except in her and asserts that all who are outside of her will not be saved." 67 How many martyrs, such as St. Thomas More, gave their lives for one article of the Catholic faith? Ecumenism renders their blood-shedding acts worthless, pointless and meaningless. Pope Leo XIII, Satis Cognitum (# 8), June 29, 1896: "It was thus the duty of all who heard Jesus Christ, if they wished for eternal salvation, not merely to accept His doctrine as a whole, but to assent with their entire mind to all and every point of it, since it is unlawful to withhold faith from God even in regard to one single point." 68 This is why the Vatican II Church is said to be drunk with the blood of martyrs and of saints (Apoc. 17:6;18:24), and all those who support this Antichrist activity headed by Antipope John Paul II are drunk as well. Apocalypse 13:5-7 "And he opened his mouth unto blasphemies against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them. And power was given him over every tribe, and people, and tongue, and nation." 69 Apocalypse 18:20, God's Judgment on the Whore-"Rejoice over her, thou heaven, and ye holy apostles and prophets; for God hath judged your judgment on her." 70 It's quite obvious, in my opinion, that the Vatican II sect of Antipope John Paul II is the whore of Babylon. And contrary to what the Protestant heretics believe, the fact that ecclesiastical Rome's apostasy from the Catholic faith in the last days is predicted in scripture, proves rather than disproves the authenticity of the Catholic Church. For the tribulation of the last days will be one which focuses on deceiving the true faithful, and undermining the true Faith. Apocalypse 11:2- "But the court, which is without the temple, cast out, and measure it not: because it is given unto the Gentiles, and the holy city they shall tred under foot two and forty months." 77 It should be noted that "two and forty months" (Apoc. 11:2), "a thousand two hundred and sixty days" (Apoc. 12:6), and "a time, and times, and half a time" (Apoc. 12:14) and 3 and 1/2 years are regarded by scholars as symbolic of any period of persecution. Luke 21:34-35 "And take heed to yourselves, lest perhaps your hearts be overcharged with surfeiting and drunkenness, and the cares of this life, and that day come upon you suddenly. For as a snare it shall come upon all that sit upon the face of the whole earth." 78 A snare is a device used to catch animals. Now if the snare of the last days involves a counterfeit Catholic Church set up from Rome, and a spiritual invasion of the holy city (Rome), then the "animal" that the devil is trying to catch is Traditional Catholicism. This is another proof that the Catholic religion is the one and only true religion. It is our hope that this scriptural evidence against the Vatican II Church will strengthen Catholics in their opposition to it. The biblical prophecies which pinpoint our present situation also enable Catholics to have a better understanding of how God views the developments and events of the last 40 years. But most of all, the Apocalypse uncovers the false resistance to this apostasy, even among the so-called traditionalists, who advocate a position in reference to this harlot church which demands that they remain united to Antipope John Paul II and the Vatican II sect. Such a false "We resist you..." places them right in the very bosom and womb of the harlot. By their own profession, they are still obstinately united to the "mother of the fornications." They still confuse the great harlot with the immaculate Bride of Christ. They still taint a pure and unsullied resistance to the harlot by sticking themselves in the midst of her abominable dominion. Apocalypse 18:4-5 "And I heard another voice from heaven, saying: Go out from her, my people; that you be not partakers of her sins, and that you receive not of her plagues. For her sins have reached unto heaven, and the Lord hath remembered her iniquities." 79 If unrepentant, these people will surely lose their souls and go into the eternal fire for blaspheming the Church of Christ the King, which has no fellowship with the works of darkness, no part with the unbeliever, and no concord with the woman of iniquity. Though much of the world has been engulfed by the great harlot, the immaculate Bride of Our Lord still exists in all her purity, though she has been reduced to a remnant and forced underground. This woman, the remnant Catholic Church in the last days, is described in chapter 12 of the Apocalypse after the vision of the woman clothed with the sun, Our Lady of Fatima. Apocalypse 12:6- "And the woman fled into the wilderness, where she had a place prepared by God, that there they should feed her a thousand two hundred and sixty days." 80 Apocalypse 12:14- "And there were given to the woman two wings of a great eagle, that she might fly into the desert unto her place, where she is nourished for a times and times, and half a time, from the face of the serpent." 81 If we have not joined already, we must enter this remnant Catholic Church in the wilderness. We must maintain "the faith once delivered to the saints" (Jude 1:3), and come closer to God by receiving the true sacraments, and practicing devotion to the Immaculate Heart of Mary and the holy rosary. Apocalypse 12:17- "And the dragon was angry against the woman: and went to make war with the rest of her seed, who keep the commandments of God, and have the testimony of Jesus Christ." 82 Apocalypse 12:12- "Here is the patience of the saints, who keep the commandments of God, and the faith of Jesus." 83 Endnotes 1 The Holy Bible, Douay-Rheims Version, New Testament, Rockford, IL: TAN Books, p. 292. 2 The Holy Bible, p. 292. 3 Denzinger, The Sources of Catholic Dogma, B. Herder Book Co., Thirtieth edition, 1957, no. 945. 4 The Holy Bible, New Testament, p. 293. 5 The Holy Bible, New Testament, p. 97. 6 The Holy Bible, New Testament, p. 292. 7 The Papal Encyclicals, by Claudia Carlen, Raleigh: The Pierian Press, 1990, Vol. 1 (1740-1878), p. 28. 8 The Holy Bible, New Testament, p. 293. 9 The Holy Bible, New Testament, p. 297. 10 The Holy Bible, New Testament, p. 292. 11 The Papal Encyclicals, Vol. 1 (1740-1878), p. 206. 12 Denzinger 468. 13 The Holy Bible, New Testament, p. 293. 14 Message of Our Blessed Mother to Melanie of La Salette France, Sept. 19, 1846. 15 The Holy Bible, New Testament, p. 292. 16 Denzinger 468. 17 The Holy Bible, New Testament, p. 292. 18 The Papal Encyclicals, Vol. 2 (1878-1903), p. 403. 19 The Papal Encyclicals, Vol. 3 (1903-1939), p. 318. 20 The Papal Encyclicals, Vol. 4 (1939-1958), p. 50. 21 The Holy Bible, New Testament, p. 292. 22 The Holy Bible, New Testament, p. 293. 23 The Holy Bible, Old Testament, p. 91. 24 The Holy Bible, New Testament, p. 39. 25 The Holy Bible, New Testament, p. 128. 26 The Holy Bible, New Testament, p. 62. 27 The Holy Bible, New Testament, p. 101. 28 The Holy Bible, New Testament, p. 292. 29 The Holy Bible, New Testament, p. 293. 30 The Oxford Illustrated Dictionary, Second edition, Oxford: Clarendon Press, 1985, p. 538. 31 Denzinger 698. 32 The Holy Bible, New Testament, p. 292. 33 The Holy Bible, New Testament, p. 293. 34 The Papal Encyclicals, Vol. 3 (1903-1939), p. 317. 35 Denzinger 89. 36 Decrees of the Ecumenical Councils, Sheed and Ward and Georgetown Univ. Press, 1990, Vol. 1, p. 133. 37 The Holy Bible, New Testament, p. 293. 38 The Holy Bible, New Testament, p. 280. 39 The Papal Encyclicals, Vol. 4 (1939-1958), p. 55. 40 The Holy Bible, New Testament, pp. 293-294. 41 The Papal Encyclicals, Vol. 4 (1939-1958), p. 54. 42 The Holy Bible, New Testament, p. 293. 43 Scott Hahn, The Lamb's Supper, Doubleday, 1999, p. 120. 44 The Holy Bible, New Testament, p. 293. 45 The Holy Bible, New Testament, p. 290. 46 The Holy Bible, New Testament, p. 291. 47 The Holy Bible, New Testament, p. 292. 48 Decrees of the Ecumenical Councils, Vol. 1, p. 581. 49 Decrees of the Ecumenical Councils, Vol. 1, p. 547. 50 Denzinger 2301. 51 Denzinger 2147a. 52 The Holy Bible, New Testament, p. 292. 53 The Holy Bible, New Testament, p. 294. 54 Decrees of the Ecumenical Councils, Vol. 2, p. 1019. 55 The Papal Encyclicals, Vol. 5 (1958-1981), p. 157. 56 The Encyclicals of John Paul II, Huntington, IN: Our Sunday Visitor Publishing, 1996, p. 474. 57 The Holy Bible, New Testament, p. 107. 58 The Holy Bible, New Testament, p. 115. 59 The Papal Encyclicals, Vol. 2 (1878-1903), p. 304. 60 The Papal Encyclicals, Vol. 1 (1740-1878), p. 280. 61 The Papal Encyclicals, Vol. 3 (1903-1939), p. 313. 62 The Papal Encyclicals, Vol. 3 (1903-1939), p. 314. 63 The Papal Encyclicals, Vol. 3 (1903-1939), p. 317. 64 The Papal Encyclicals, Vol. 3 (1903-1939), p. 318. 65 The Papal Encyclicals, Vol. 3 (1903-1939), p. 22. 66 The Papal Encyclicals, Vol. 1 (1740-1878), p. 231. 67 The Papal Encyclicals, Vol. 1 (1740-1878), p. 230. 68 The Papal Encyclicals, Vol. 2 (1878-1903), p. 392. 69 The Holy Bible, New Testament, p. 289. 70 The Holy Bible, New Testament, p. 293. 71 The Holy Bible, New Testament, p. 293. 72 The Holy Bible, New Testament, p. 293. 73 The Holy Bible, New Testament, p. 293. 74 The Holy Bible, New Testament, p. 628. 75 The Holy Bible, New Testament, p. 269. 76 The Holy Bible, New Testament, p. 288. 77 The Holy Bible, New Testament, p. 287. 78 The Holy Bible, New Testament, p. 97. 79 The Holy Bible, New Testament, p. 293. 80 The Holy Bible, New Testament, p. 288. |
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