(Lisbon) After the beginning of the pilgrimage season due to the Corona, Masses were not allowed to take place. Pentecost Sunday also saw the faithful return to the churches in Portugal.For Cardinal Antonio Marto, this was an occasion for a hard scolding of the faith and reproach for those who still want Communion on the tongue.
The government had indicated the possibility of an early opening to allow the visit to the sanctuary, which is so important for the country.However, the Church declined, most notably Antonio Marto, Bishop of Leiria-Fatima and vice-chair of the Portuguese Bishops' Conference.Pope Francis had raised him to the rank of cardinal as the first pastor of this diocese.On the 12th / 13thIn May, the traditional start of the pilgrimage season in the Shrine of St. Mary in Fatima could not take place .On the 103rd anniversary of the first appearance of Mary on May 13, 1917, the Marian Shrine was ghostly empty.Thus the morning mist enveloped the valley in gloom.
On May 31, Pentecost, public services were allowed again throughout Portugal.Cardinal Marto gave an interview to the Jesuit order on this occasion.In it he defended the directive by the episcopal conference, which he also implemented in his diocese, to allow only [sacrilegious] hand Communion.
Calvinist Hand Communion as a Measure Against Communion on the Tongue
The Portuguese Bishops' Conference received permission from Rome on October 10, 1975 to dispense in the Novus Ordo of the traditional [Catholic] form of receiving Communion.Since then, believers in Portugal have been able [forced] to receive hand Communion.The introduction was made with the express reference:
"This form of Communion must not be imposed on believers because they have to choose how they want to receive the Eucharist."
Communion according to Catholic tradition is still widespread in the Atlantic country.Some Church groups bump into it and see it as a "backwardness" to be rejected.There is more to the form of receiving Communion, including the understanding of the Eucharist and the Church.In 2000, the Liturgical Office of the Bishops' Conference published a misleading note on the third edition of the Editio Typica desMissale Romanum.It corresponds to a progressive reading, but not the historical truth.It asserted that "the custom of communicating on the knees" and "exclusively in the mouth" was "absolutely alien to the Church" of the first nine centuries and could not be based on a divine, apostolic, or early Christian origin.
As recently confirmed by the well-known liturgist Don Nicola Bux, a personal friend of Benedict XVI, the exact opposite is true. Oral Communion goes back directly to the Last Supper and corresponds to the form in which Jesus Christ himself gave Communion to the apostles.
It is no coincidence that in 2000 the staff member of the Liturgical Office of the Portuguese Bishops' Conference described the new way of receiving Communion as a "real paradigm" that the Second Vatican Council wanted to "promote" through the liturgical reform.According to the words of John XXIII, the author said that the liturgy had to "return to the simple and very deep forms of the Church of the Apostles and Martyrs" and to take them up.
The unnamed author, who was identified as "an employee of the National Liturgical Service," spread the usual progressive narrative, which, however, which corresponds to the formation of legends in key points.This applies to the historical reference, the claim that hand Communion was the original form of receiving Communion of “the apostles and martyrs” and the liturgical reform was an implementation of the Second Vatican Council.In contrast, the statement of a "real paradigm" hits the mark.
"Jesus Didn't Say: Open Your Mouth"
Cardinal Marto follows this line when he is outraged in the interview that believers insist Communion on the tongue.He dismissed this attitude with the words:
“Jesus said, 'Take and eat'.He didn't say 'open your mouth'. ”
The interview was given by the Bishop of Leiria-Fatima on May 29 to the Ponto de Viragem podcast of the Jesuit Order.The cardinal's outrage was sparked by a petition sent by 500 Portuguese priests and faithful to the Episcopal Conference and the Holy See.In it, they request that the ban on Communion on the tongue be lifted.The compulsory hand Communion "seriously undermines the norms of the Catholic Church and the reverence for the Blessed Sacrament," the petition states.The signatories refer to epidemics in the 20th century and H1N1 in 2009/2010, some of which were many times more dramatic and deadly, but which in no way led to a change in the form of receiving Communion.In the course of the H1N1 epidemic, the so-called "swine flu", the responsible Roman Congregation confirmed on several inquiries from different parts of the world that oral Communion should not be denied to any believer.
Critics therefore see the ban on oral Communion of bishops' conferences worldwide as a concerted action that is exploiting the corona virus as an excuse to eliminate the actual form of receiving Communion and making the form of hand Communion, which has only been tolerated since 1969, compulsory.
Accordingly, the criticism of the Portuguese signatories is directed against the Corona measures of the bishops, which are criticized not only in Portugal as disproportionate and excessive.
Cardinal Marto downplayed the relevance of the petition in the interview.The number of signatories is "not very significant".At the same time, he expressed regret that there are so many believers who "question the faith of the bishops".
Text: Giuseppe Nardi Image: Santuário de Fátima (screenshot) Trans: Tancred firstname.lastname@example.org AMDG
(Rome) Archbishop Carlo Maria Vigano has been one of the most internationally renowned Church representatives since his sharp criticism of Pope Francis in the McCarrick case.In an interview published yesterday, he spoke about the attempt to replace the Church of Jesus Christ with a "neo-church" and about the Third Mystery of Fatima.
Cardinal McCarrick had risen to become the most influential cardinal in the United States under Pope Francis. Although in June 2013, in his capacity as Apostolic Nuncio to the United States, Archbishop Vigano had informed the Pope in detail about Cardinal McCarrick's homosexual double life and his corruption of priests and seminarians, Francis remained inactive.
It wasn't until the New York Times published McCarrick's legacy in July 2018 that Francis stripped him of cardinalship. But when the head of the church declared that he knew nothing of all that he had otherwise acted earlier, it was too much for Archbishop Vigano. He accused Francis of in fact covering up McCarrick's machinations for more than five years and making him his adviser. The archbishop accused Francis not only of cover-up and omission, but also of lying, and called on him to resign. Francis declined to comment.
Archbishop Vigano, on the other hand, has been living in secret "for fear of retribution" ever since and only goes public in writing. An exception was the Acies ordinataagainst the "Synodal Way" of the German Episcopal Conference, which took place in Munich last January. Archbishop Vigano surprisingly mingled with the participants.
Yesterday he gave an interview to the Portuguese newspaper Dies Iraein which he also commented on the Third Secret of Fatima.
DIes Irae: Excellency, thank you for giving us this interview. We are in the midst of the COVID-19 epidemic that has affected the lives of millions of people in recent months and has even caused the deaths of many of them. In view of this situation, the Church, through the Episcopal Conferences, has decided to close virtually all churches and to deprive the faithful of access to the sacraments. On March 27, In front of an empty St. Peter's Square, Pope Francis led a hypothetical prayer for humanity in an apparently media-friendly manner. There have been many reactions to the way in which the Pope carried out this moment, one of which tried to link the lonely presence of Francis with the message of Fatima, that is, with the Third Mystery. Do you agree?
Archbishop Vigano: First of all, allow me to say that it is a pleasure for me to give this interview to the faithful of Portugal, to whom the Blessed Virgin has promised to keep it in the Faith even in these times of great trial. You are a people with great responsibility, because you may soon have to preserve the holy fire of religion, while other nations refuse to recognize Christ as their king and the blessed Mary as their queen.
The third part of the message, which Our Lady entrusted to the shepherd children of Fatima so that they may deliver it to the Holy Father, is still secret. Our Lady asked for it to be revealed in 1960, but John XXIII issued a press release on 8 February of that year declaring that the Church "does not want to assume the responsibility of guaranteeing the truthfulness of the words which the shepherd children say the Virgin Mary addressed to them." With this distancing from the message of the Queen of Heaven, a cover-up operation began, apparently because the content of the message would have revealed the terrible conspiracy against the Church of Christ by its enemies. Until a few decades ago, it would have seemed unthinkable that one would go so far as to silence even Our Lady. In recent years, however, we have even experienced attempts to censor the Gospel, the word of her divine Son.
In 2000, during the pontificate of John Paul II, the Secretary of State, Cardinal Sodano [1990–2006], presented his own version as the Third Secret, which, due to some elements, clearly seemed incomplete. It is not surprising that the new Secretary of State, Cardinal Bertone [2006–2013], tried to draw attention to an event from the past, only to make the people of God believe that the words of the Virgin had nothing to do with the Church crisis and with the interaction of modernists and Freemasonry behind the scenes of the Second Vatican Council. Antonio Socci, who has carefully examined the Third Secret, exposed this deliberate behaviour of Cardinal Bertone. At the same time, it was Bertone himself who strongly discredited and censored the tears of Tears of Our Lady of Civitavecchia, whose message perfectly matches what she had said in Fatima.
Let us not forget the unnoticed appeal of Our Lady to the Pope encouraging all bishops to consecrate Russia to her Immaculate Heart in order to defeat Communism and atheist materialism: not to consecrate "the world, not that nation that you want us to consecrate to you ", but "Russia". Did it cost too much to do that?
Obviously yes for those who have no view of the supernatural. One preferred the path of détente with the Soviet regime that Roncalli had taken, without understanding that peace is not possible without God.
Today, with a President of the Russian Federation who is certainly a Christian, this request of the Virgin could be fulfilled in order to avert further catastrophes for the Church and the world.
Benedict XVI also confirmed the topicality of the message of the Virgin Mary, although according to the interpretation spread by the Vatican, it is to be regarded as complete. Those who have read the Third Secret said in all clarity that it concerns the apostasy of the Church, which began at the very beginning of the 1960s and has now reached such an obvious stage that it is recognized even by inexperienced observers. This almost compulsive insistence on issues that the Church has always condemned, such as relativism and religious indifferentism, false ecumenism, Malthusian ecology, homoheresy and mass immigration, has found in the Abu Dhabi Declarationthe fulfilment of a plan conceived by secret sects for more than two centuries.
DIes Irae: In the middle of Holy Week and after the Synod of Amazons, the Pope decided to set up a commission to discuss and study the women's diaconate in the Catholic Church. Do you think that this has the purpose of paving the way for the clericalization of women, or, in other words, an attempt to manipulate the priesthood that our Lord Jesus Christ instituted on Holy Thursday?
Archbishop Vigano: The Sacrament of Holy Orders can and will never be changed in its nature. The attack on the priesthood has always been at the heart of the actions of the heretics and their inspirer, and it is understandable that attacking the priesthood means destroying Holy Mass and the Most holy Eucharist, as well as the entire sacramental structure. Among the conspiratorial enemies of the Sacrament of Holy Orders, there was, of course, no shortage of modernists who, since the 19th century, have theorized a Church without priests or with priests and priestesses. These delusions, anticipated by some representatives of modernism in France, subtly resurfaced at the Second Vatican Council in an attempt to imply a certain equivalence between the official priesthood resulting from the Sacrament of Holy Orders and the general priesthood of the faithful emerging from baptism. It is significant that it is precisely through the play with this deliberate misunderstanding, the reformed liturgy [Novus Ordo] is also affected by the doctrinal error of Lumen gentium, going so far as to reduce the consecration to mere presiding in a meeting of [general] priests. The priest is in reality an old Christ, not because the people appoint him, but through the ontological alignment with the high priest Jesus Christ, whom he has to imitate in the holiness of life and in the absolute devotion, which is also represented by celibacy.
The next step therefore had to be necessarily followed, if not by the extinguishing of the priesthood, then at least by making it ineffective by extending it to women who cannot be consecrated. It is precisely what has happened in the Protestant and Anglican sects, which today are also experiencing the embarrassing situation of having lesbian bishops in the so-called Church of England. It is obvious that the ecumenical "pretext" – that is, the approach to deviating communities, even by accepting the latest errors – is based on Satan's hatred of the priesthood and would inevitably ruin the Church of Christ. At the same time, ecclesiastical celibacy is also the target of the same attacks, because it belongs unmistakably to the Catholic Church and is a valuable protection for the priesthood, which tradition it has kept vigorously throughout the centuries.
The attempt to introduce a form of consecrated women's ministry in the Church, despite the repeated declarations of the Magisterium, is not new. John Paul II, too, clearly defined, with all the canonical requirements of an infallible ex-Cathedra declaration, that it is absolutely impossible to question the doctrine on this subject. But just as one has put one's hand on the Catechism to declare the death penalty "not in conformity with the Gospel", which is unprecedented and heretical, so today one tries ex novo to invent some form of female diaconate – propaedeutic, of course, for the future introduction of the women's priesthood.
The first Commission set up by Bergoglio years ago issued a negative opinion and confirmed what could not even have been discussed. Because a commission was unwilling to obey Francis' wishes, this does not mean that another commission whose members he chooses could not be more "docile" and more willing to destroy another pillar of the Catholic faith. I have no doubt that Bergoglio has convincing methods and that he can put pressure on the Theological Commission. But I am equally sure that in the unfortunate event that this consultative body should give a favourable opinion, it will not necessarily need an official statement by the Pope to see the introduction of deaconesses in the dioceses of Germany or Holland – while Rome is silent on this. This method is well known and makes it possible, on the one hand, to attack the priesthood and, on the other hand, to provide a pleasant alibi for those within the ecclesial structures who thus claim at all times that "the Pope has not allowed anything new". This is exactly what they have done by authorizing the Episcopal Conferences to allow autonomous hand-Communion, which was enacted by abuse and has now become a worldwide practice.
We should remember that this approach to the dogmas of the Church confirms an undeniable fact: Bergoglio has adopted the so-called situation theology, whose loci theologici, theological places, random facts or themes are: the world, nature, the feminine, young people... This is a theology which does not focus on the immutable and eternal truth of God, but on the contrary starts from observing the imperative urgency of phenomena in order to give answers that correspond to the expectations of today's world.
Dies Irae: According to renowned historians, the Second Vatican Council was a break between the Church and tradition. Hence the appearance of ways of thinking, which they want to transform into a mere humanitarian association that embraces the world and embraces its globalist utopia. How do you see this serious problem?
Archbishop Vigano: A church that presents itself as new in contrast to the Church of Christ is simply not the Church of Christ! The Mosaic religion, that is, the "Church of the Old Law", which was wanted by God to lead His people to the coming of the Messiah, has found its fulfillment and completion in the New Covenant and was finally revoked on Calvary by the sacrifice of Christ. From his open side came the New and Eternal Covenant, which replaced the synagogue. It seems that the post-Conciliar, modernist and Freemason Church also aims to transform, overcome, and replace the Church of Christ with a "neo-church", a disfigured and monstrous creature that does not come from God.
The purpose of this neo-church is not to get the chosen people to recognize the Messiah, just as it is not the purpose for the synagogue to convert and save all peoples from the second coming of Christ, which is the purpose of the Catholic Church. Its purpose is rather to constitute itself as the spiritual arm of the New World Order and to promote the One World Religion. In this sense, the Council Revolution first had to destroy the heritage of the Church, its thousand-year-old tradition from which it drew its vitality and authority as the mystical body of Christ. Then it was a matter of getting rid of the representative of the old hierarchy, and only recently she began to show herself to be what she wants to be, without pretense or camouflage.
What you call utopia is in fact a dystopia, because it represents the concreteization of the plan of Freemasonry and prepares the appearance of the Antichrist.
I am also convinced that the majority of my confreres, and especially almost all priests and believers, are not fully aware of this hellish plan, and that recent events have opened the eyes of many. Their faith will enable our Lord to gather the pusillus grex, the small flock, before the final confrontation around the true shepherd.
Dies Irae: In order to restore the ancient splendour of the Church, it will be necessary to question many aspects of the Council's teaching. What points of the Second Vatican Council would you question?
Archbishop Vigano: I believe that there is no shortage of important personalities who have already expressed the critical points of the Council better than I have. There are those who believe that it would be less complicated and certainly wiser to follow the practice of the Church and the Popes as it was used in the Synod of Pistoia. It also contained good things, but the errors it claimed were considered sufficient to make them forgotten.
This Irae: Is the current pontificate the culmination of a process that begins with the Second Vatican Council and was longed for in the so-called "Catacomb Pact", or is it still an intermediate phase?
Archbishop Vigano: As with any revolution, the heroes of the first hour often fall victim to their own system, as was the case with Robespierre. Those who were regarded yesterday as the flag bearers of the Council Spirit now appear almost as conservatives: the examples of this are visible before all eyes. There are already those who, in the intellectual circles of progressivism (such as those frequented by a haughty Massimo Faggioli), begin to dispel doubts here and there about Bergoglio's real abilities, to make "courageous decisions" – for example, to abolish celibacy, to allow women to the priesthood, or to legitimize the Communicatio in sacris with heretics – almost as if he were hoping that he would step down in order to elect a pope who was even more obedient to the elites who had their most unscrupulous and determined followers in the Catacomb Pact and in the Mafia of St. Gallen.
This Irae: Our Excellency, we Catholics today often feel isolated from the Church and almost abandoned by our shepherds. What can you say to the hierarchs and believers who, despite the confusion and error that are spreading in the Church, are trying to persevere in this tough struggle to maintain the integrity of our faith?
Archbishop Vigano: My words would certainly be inadequate. I confine myself to repeating the words of our Lord, the eternal word of the Father: "Be sure, I am with you all the days until the end of the world." Of course, we feel isolated: but did the Apostles not feel that way, and all Christians? Didn't even Our Lord feel abandoned in Gethsemane? These are times of trial, perhaps of the last trial: we must drink the bitter cup, and even if it is human emanating from the Lord to let him pass by us, we must repeat with confidence: "But not as I will, but as you will" and remember His words of consolation: "In the world you are in affliction; but have courage: I have conquered the world."
After trial, however hard and painful it may be, the eternal reward will be prepared for us that no one can take away from us. The Church will once again radiate the glory of her Lord after this terrible and long-lasting Easter triduum.
Although prayer is undoubtedly indispensable, we must not relent on fighting the good struggle, but should make everyone witnesses of a courageous spirit of struggle under the banner of the Cross of Christ. Let us not allow the finger to be pointed at us, as the maid did in the court of the high priest with Saint Peter: "You also were one of his disciples," and then he denied Christ. Let us not be intimidated! Let us not allow the gag of tolerance to be applied to those who wish to proclaim the truth! Let us ask the Blessed Virgin and Our Lady Mary that our tongue can courageously proclaim the kingdom of God and Hs righteousness. May the miracle of Lapa be renewed, where the blessed Mary gave back the voice to little Joana, who was born dumb. May she also give us a voice, her children, who have remained silent for too long.
Our Lady of Fatima, Queen of Victories, ora pro nobis.
Nardi Picture: Corrispondenza Romana
(Lisbon) On 15 March Pope Francis appointed a new Bishop of Porto. For the first time in recent days, the diocesan bishop has spoken in the media for the first time. Topics included the celibacy of the priests and the traditional rite.
On September 11, 2017, Bishop Antonio Francisco dos Santos of Porto was stricken unexpectedly at the age of 69 by a heart attack. His death triggered unease in part of the clergy. It was urged to change the Apostolic Nuncio, because he was "not enough of a Bergoglian". Only then should the follow-up question be tackled. This did not happen, but the new bishop sent out signals that could satisfy this part of the clergy.
The new Bishop of Porto is Manuel da Silva Rodrigues Linda. In the Autumn of 2013, Pope Francis appointed him military bishop of the country. Francis has now made him the diocesan bishop of Porto.
The exact date of origin of this diocese is unknown. It is certain that in the 6th century it was consolidated under the rule of the Suevs as a stable institution. During the subsequent Islamic rule, information about the bishops of Porto is missing for approximately 150 years. The diocese is a suffragan of the Archdiocese of Braga.
"That would not shock me"
The Jornal de Noticias has published the first big interview of the new bishop on March 25th. It is from a video interview taken by editors of the same newspaper and also published.
To abolish the celibacy of priests, the bishop said:
"That would not shock me. In the same way as the norm of celibacy has come, it can disappear again. At the beginning of the church the priests were married men."
Bishop Manuel da Silva Rodrigues Linda was also interviewed on the admission of remarried divorced people to the Sacraments. Various Portuguese diocese have already published guidelines on this.
Jornal de Noticias: Will you also prepare a message about the remarried divorced? How will it comply with the Pope's instructions to integrate these situations in your diocese? Will you follow the Bishop of Braga or more to the Cardinal Patriarch of Lisbon?
Bishop Linda: Pope Francis does not provide any solutions, he initiates challenges. And the process is to scan the terrain, as we experienced in the Synod. It should be a way of study. The road from Braga seems very balanced. It is that couples who find themselves in this situation and want to re-enter the fullness of the Church's life should spend at least half a year examining the reasons why they want to do it, supported by technicians [SIC], psychologists, priests, and other married people [scary].
Jornal de Noticias: If a remarried person feels ready to receive the Eucharist, is such a great therapeutic effort necessary?
Bishop Linda: That is it! We are not just talking about a legal level, but also about the depth of conscience.
Jornal de Noticias: But is that not going to be an even bigger stigma for many remarried people, who already feel effectively stigmatized?
Bishop Linda: There are many typologies among the remarried divorced so that we have to clarify each case and analyze how far it is in accordance with the Church.
Repent because "strict groups were given space"
The new bishop was also asked by the newspaper about the "return" of Holy Mass in the traditional rite.
Bishop Linda: I am very worried because in certain cases it ties up the boys and especially the intellectuals. We do not know why these individuals find satisfaction in these rites.
At the same time, Bishop Linda criticized Pope Benedict XVI because in 2007 he opened the traditional form of the Roman Rite home again in the Church.
The bishop said that the video interview did not make it clear whether he meant it ironically, but what to assume:
"Maybe we bishops and priests should repent because we gave room to these strict groups."
Text: Giuseppe Nardi Image: Jornal de Noticias (screenshot)