Saturday, September 09, 2006


Here is another source, according to Craig Heimbichner, of the Masonic OTO membership of Cardinal Rampolla (also spelled "Rampola"). The article also gives more details about the OTO source of the claim.

Here is the OTO website of "Thelema Lodge Calendar for November 1999 e.v." that makes the claim about Rampolla. The author is not convinced that the reason for which Rampolla's election was vetoed was knowledge of his Masonic membership. However, Engel states that the Masonic information did not come to light until after Rampolla's death in any case.

The Calendar mentions something else pertinent:

We will discuss these and other surprising facets of Rampolla's career (he is perhaps indirectly responsible for the establishment of the Brazilian Catholic Apostolic Church, a modern schismatic excrescence of Roman Catholicism) on November 3rd. All those interested in the history of the O.T.O. are cordially invited to attend.


According to the website of St. Lucy Catholic Apostolic Church.

The Ecumenical Catholic Church of Australia claims the Costa line and also cites Rampola.

The United Catholic Church uses the Costa line including Rampola. They also use the Vilatte line. This is an "inclusive" church. Notice the symbol in the upper left corner. Looks a lot like the symbol of the Celebration Church in Akron, Ohio.

Franciscans of Divine Providence use the Costa line. According to their Frequently Asked Questions webpage:

Since we firmly believe that "the Spirit of God breathes where It will and uses the weak things of the world" , we accept qualified candidates without discrimination and regardless of one's sexual orientation. We feel that all people who feel duly called to love and serve the Lord and who meet our requirements should be given the opportunity to do so.

We want to be abundantly clear that we are neither a "Gay" Order nor a "Straight" Order, but rather, we are an inclusive, "open and affirming" Order of Independent Catholics from all walks of life who strive to live as modern day Franciscans in the midst of an increasingly secular world.


Justin thought I needed a laugh and sent along the following. I had the laugh and think you should too, so here it is:


Ahhaa .. .... Jennifer's wedding day was fast approaching.

Nothing could dampen her excitement -- not even her parents' nasty divorce. Her mother had found the PERFECT dress to wear and would be the best dressed mother-of-the-bride ever!

A week later, Jennifer was horrified to learn that her father's new young wife had bought the exact same dress as her mother! Jennifer asked her stepmom to exchange it, but she refused. "Absolutely not, I look like a million bucks in this dress, and I'm wearing it," she replied.

Jennifer told her mother who graciously said, "Never mind sweetheart, I'll get
another dress. After all, it's your special day."

A few days later, they went shopping and did find another gorgeous dress. When they stopped for lunch, Jennifer asked her mother, "Aren't you going to return the other dress? You really don't have another occasion where you could wear it."

Her mother just smiled and replied, "Of course I do dear, I'm wearing it to the rehearsal dinner the night before the wedding."

To which I can only add that at last we know why Jennifer and her intended decided to elope.

Friday, September 08, 2006


A key to understanding the contemporary Roman Catholic scene is "Gallicanism" which is described by the New Catholic Dictionary as "A body of doctrines which found particular favor in the French or Gallican Church, and tended to limit the power of the pope in favor of the bishops and also to extend unduly the power of the State over eccletliastical (sic) affairs".

Ecclesiastical Gallicanism, according to the Dictionary, stems from the Great Western Schism which obscured the idea of the Pope's supremacy. Political Gallicanism can be traced to the Byzantine emperors who interfered in religious affairs.

One of the first promoters of Gallicanism according to the Dictionary was the Franciscan William of Occam, who "denied the divine origin of the papal primacy" in the 14th century and promoted the conciliar theory. The debate was taken up by the Council of Constance (1414-1418) which is credited with the Birth of Gallicanism. It died away during the 16th century, was revived after the death of Henry IV, was endorsed by the Sorbonne. The French Revolution, which drove the bishops into the arms of the Pope, curtailed Gallicanism, though it still had some proponents at the time of the First Vatican Council which struck a death blow to Gallicanism. After the Vatican Council Gallican beliefs were held only by the Old Catholics. It is Gallicanism which lies behind the Vilatte Succession which also seems to be (or to encompass) the Vintras line which would appear to import Satanism into the esoteric movements.

According to the Bogaard History of Gnosticism, Part II:

Bricaud was, like many Martinists at the time, also a disciple of "Le Maitre Philippe". Bricaud studied "the rites of Willermoz and Pernety, the Elus Cohen, Stricte Observance, les Philalèthes, and les Philadelphes. In 1911 he helped Téder and Edouard Blitz (1) in developing "new ideas" with relation to the recruitment of members. In 1914 Bricaud established a 'Martinist movement' based on the ideas of 1911. These ideas were based on the rules of [the Freemason] Willermoz and his successor, Antoine Pont (Blitz was Pont's successor in the U.S.A., Téder and Fugairon were the successors in France), which were the rules of the C.B.C.S., 'Chevaliers Bienfaisants de la Cité Sainte', which included the rites of the Elus Cohen. In 1914 Téder appointed Bricaud Légat of the Order for the provence of Lyon (Bricaud lived in Lyon)". Source: Chapter "The Martinist Rituals", "O.M. de Papus 1891-1916". According to Bishop Bertil Persson of the St.Ephraim Institute in Stockholm, Bricaud was also reconsecrated by Albert Rene Laurain de Lignieres on May 20th, 1914. Laurain de Lignieres was a Bishop ('Vilatte-succession') in the Église Catholique Gallicane.

Through Bricaud, Lyon, France was a center of the Gallican Church.

According to Mike Restivo's "Rose+Croix Martinist Order":

The Rose+Croix Mrtinist Order, alone among Martinism, represents a return to the pure Christian Mystical tradition suggested by Louis-Claude de Saint-Martin.

The Rose+Croix seeks initiation, as do all Martinist orders, but rejects the magical aspects of the esoteric orders. The Rose+Croix is more attuned to study and improvement in the student's moral condition. This, however, is similar to the teachings of the Masonic Lodge, and thus to the teachings of Willermoz. However, Restivo also writes:

Thusly, the only real Initiation is the one directly from God in the form of Christ-Consciousness. No human can impart this spiritual anointing by which Christian Mystics and Martinists seek to emulate the Disciples in the Upper Room on Pentecost. The Baptism of Fire by the Holy Spirit or Transfiguration, is the Initiation for which the Christian Mystic strives. All other forms are substitutes and facsimiles employed by people who have unjustifiably appropriated to themselves the power and ministry of the Holy Spirit. Cf. (2 Tim 3:5 KJV) "Having a form of godliness, but denying the power thereof: from such turn away."

Thus in studying Martinism we arrive at Pentecostalism, but Pentecostalism devoid of doctrine is an open door to Satanism, and Satanism lies at the heart of the modern Martinist movement.

With that in mind, I'd like to turn to Sillonism--its rejection by the Church in the mid-1900s, and its rebirth today.

First the rebirth.

Next, the influence of Joseph Cardijn.

Which leads to the Cardijn Lay Community and to their New Pentecost 2006 and to the New Pentecost Forum.

On the Vatican website Puerto Rican bishops provide an exhortation to the nation's ecclesial community on the Holy Spirit and Pentecostalism. The exhortation makes it clear that Pentecost has been with us since the Apostlolic event. There is no "new" Pentecost, and new movements must seek the "full return to the practice of the sacraments".

Next time I'll explore the Sillon in greater depth.

Thursday, September 07, 2006


Yesterday I demonstrated that the Gnostic Church--the church of Eugene Vintras and Jules Doinel--the Eglise Gnostique Apostolique, among the large variety of other names under which it appears--the Ordo Templi Orientis or O.T.O.--encompasses a church that embraces seances and other varities of spirit contact, including some form of Pentecostalism. I provided the line of succession for the Eglise Gnostique Apostolique and for the Latin-American Anglican Church, showing that they are nearly identical. I linked the Episcopal Diocese of Fond du Lac that gives the history of the founding of a church in the diocese by Renee Vilatte, a church which is still an active Episcopal church today, and demonstrated that the Vilatte line of succession so central to the Wandering Bishops is part and parcel of the Gnostic church. I also provided some evidence that homosexuality and other immoralities may have been a factor in the church of Eugene Vintras.

All of this is just an interesting curiosity if it has no bearing on the Roman Catholic Church. Today I will try to demonstrate that it does have some bearing on the RCC.

First look at the website of the U.S. Grand Lodge, Ordo Templi Orientis. In that website you will find a list of member organizations. First on the list is The Gnostic Catholic Church. Among the others: The Order of the Knights of the Holy Ghost, The Order of the Illuminati, The Order of the Knights of Malta, The Hidden Church of the Holy Graal, The Rites of Memphis and Mizraim, The Ancient and Accepted Scottish Rite of Masonry, The Order of the Holy Royal Arch of Enoch, The Swedenborgian Rite of Masonry, The Order of the Sat Bhai,and The Order of the Martinists. These are the groups of which I have written extensively throughout this blog. Some of these--the Scottish Rite, and the Holy Royal Arch of Enoch--are upper degrees of the Masonic blue lodge. The Order of the Knights of Malta may or may not be the Roman Catholic order of wealth and privilege.

There is another list in the Grand Lodge website, a list of "constituent originating assemblies of the O.T.O. [which] included such men as...". Look through the list and you will find Simon Magus, mentioned in Scripture; Dante; Manes, an early promoter of a Catholic heresy; Merlin; Krishna; Mohammed; Roger Bacon; Melchizedek. There are other names which put this organization clearly into the esoteric camp, names such as John Dee and Edward Kelly, Paracelsus, Eliphas Levi, and Papus. This group welcomes spirit contact, known today as channeling. There is one other name on the list of recent members--Cardinal Rampolla.

Next we need to turn to THE RITE OF SODOMY and the investigative work of Randy Engel. Engel quotes a passage from Mary Ball Martinez's book THE UNDERMINING OF THE CATHOLIC CHURCH, a passage she titles "The Visionaries of 'NewChurch'" which I will not reproduce here since it discusses hr belief that the Second Vatican Council was essentially a done deal when it was convened, and the purpose of the sessions of that Council was the obtaining of the signatures of approval of the world's bishops. Following that passage from Martinez Engel writes:

Martinez indicts seven 20th century Italian prelates who embraced a vision of a "Church of the Future." They are Cardinal Mariano Rampolla, Pope Leo XIII's Secretary of State for 16 years; Cardinal Pietro Gasparri, the powerful Secretary of State for Pope Benedict XV and Pope Pius XI; Giacomo della Chiesa who served as Rampolla's private secretary at the Nunciature in Madrid and who ascended the papacy as Pope Benedict XV; Eugenio Pacelli, another protege of Rampolla who served under Crdinal Gasparri and who ruled as Pius XII; Angelo Roncalli, the future Pope John XXIII; and Giovanni Battista Montini who became Pope Paul VI. (Engel, p. 1089)

There you have the Rampolla contingent. The contingent that was influenced by the Grand Master of the O.T.O. The "NewChurch" that has insinuated itself into Roman Catholicism. Engel continues:

The homosexualization of the Catholic clergy and religious is part and parcel of the phenomena of NewChurch. One cannot understand the former without an understanding of the latter. (p. 1090)

From the institution of the Grand Lodge of London in 1717, the following popes have condemned Freemasonry:

Clement XII - 1738
Benedict XIV - 1751
Pius VI
Pius VII - 1821
Leo XII - 1825
Pius VIII - 1829
Gregory XVI - 1832 and 1839
Pius IX - 1846, 1864, 1865, 1873, 1876
Leo XIII - 1884, 1902 (His encyclical,Humanum Generis, is arguably the most important condemnation)
Pius X - 1906
Pius XI - 1937

Encyclicals are infallible documents. They cannot be reversed at the whim of a pope.

Engel provides the history of Cardinal Rampolla's rise through the ranks of the Church hierarchy until he very nearly became pope:

Mariano Rampolla del Tindaro was born in Polizzi, Sicily about 40 miles southeast of Palermo on August 17, 1843. He was ordained in 1866 and educated at the Accademia dei Nobili Ecclesiastici in Rome. On December 19, 1882, Pope Leo XIII made Rampolla a bishop and sent him to Madrid to serve as the Apostolic Nuncio of Spain. The pope recalled Rampolla to Rome in 1887, raised him to the cardinalate on March 14, 1887, and made him Secretary of State, a position he held for 16 years.

While Rampolla was in Madrid, Pope Leo XIII issued one of his most famous encyclicals
Humanum Genus, a condemnation of Freemasonry on April 20, 1984. ...

With the death of Pope Leo XIII on July 20, 1903, Cardinal Rampolla, a "Progressivist," who favored a "democratic" as opposed to the "demagogic" Church, became "papabile" - the leading candidate in the upcoming conclave.

By any standard the conclave of 1903 was an extraordinary one.

First, the sudden death of Msgr. Volpini, Pro-Secretary of the conclave, brought Bishop Rafael Merry del Val, a Rampolla supporter, to the forefront as Secretary of the papal election. ...

Prior to their assembly, the French bishops were requested by the French Foreign Minister to back Rampolla, an unusual intervention at the time, but one that reinforced the going political consensus that a vote for Rampolla was a vote for the continued pro-French policies of Pope Leo XIII. ...

Cardinal Rampolla took an early lead with 25 of the 60 possible votes and a mere five votes for the last candidate in line. ...

Outside the closed doors, Rampolla's protege Msgr. della Chiesa, Under-Secretary of State, and Rampolla's private secretary Eugenio Pacelli waited anxiously with Bishop Pietro Gasparri, Secretary of the Roman Curia for the good news that was never to come - that Rampolla was elected pope.

All appeared to [be] going well for Cardinal Rampolla when the unimaginable happened.

Jan Cardinal Puzyna de Kosielsko, Metropolitan of Krakow rose to speak on behalf of His Imperial Majesty Franz Josef of Austria-Hungary. The Polish primate pronounced a veto on the election of Cardinal Rampolla that by treaty made the intervention legally binding. The Imperial privilege had not been exercised in 400 years.
(pp. 1090 to 1091)

Engel goes on to explain the conclusion drawn at the time of the conclave as to why Franz Josef would have done such a thing. All of the conclusions were political. All of the conclusions were wrong. She continues:

Immediately upon hearing the veto, Rampolla rose to his feet to protest the Austrian veto, all the while disclaiming any ecclesiastical ambition, but the deed was done. After recognizing his defeat, Rampolla asked his supporters to cast their vote for Cardinal Sarto. The final vote was cast on August 4, 1903 with the Patriarch of Venice securing 55 votes. The coronation of Guiseppe Cardinal Sarto, who took the name Pius X, took place on August 9, 1903.

One of Pope Pius X's first actions was to issue a
motu proprio abolishing the privilege of veto given at different times in history to the Emperors and Kings of Europe. It is possible that Pope Pius X misread the intentions behind the Austrian veto as the reason for it did not become clear until after Cardinal Rampolla's death on December 16, 1913. (p. 1091)

While Pope Pius' efforts to combat modernism in the Church were put into place:

Cardinal Rampolla continued to reside at the Palazzetto Santa Marta behind St. Peter's Basilica, consoled by the knowledge that although he was no longer Secretary of State, his friend Bishop (soon to be Cardinal) Merry del Val had been appointed by Pope Pius X to take over his diplomatic post. Also, all of his "favorites" who shared his "progressivist" views remained in office.

Cardinal Rampolla retained his post as President of the Pontifical Biblical Commission established by Pope Leo XIII in 1902, and on December 30, 1908, Pius X appointed him Secretary of the Holy Office.

It was not until after Rampolla's unexpected death on December 16, 1913, that information on Cardinal Rampolla's secret life emerged and the real reason for the Austrian veto at the 1903 conclave revealed.

The private papers of Rampolla, which were turned over to Pope Pius X for final deposition, documented the cardinal's association in a secret occult, Masonic sect known as the Ordo Templi Orientis. The documents confirmed what had, hereto, been known only to a few, principally through the efforts of Msgr. Ernest Jouin, a French priest and specialist on Masonic sects from St. Augustine's Parish in Paris. ...

According to Mary Ball Martinez, Father Jouin claimed he had irrefutable evidence that Cardinal Rampolla was not only an associate of the Brotherhood, but that he was Grand Master of the Ordo Templi Orientis having been initiated into the rite of Switzerland a few years earlier. When Jouin's efforts to bring this information to the attention of Vatican officials prior to the 1903 conclave were thwarted, he found a sympathetic hearing from Emperor Franz Josef and officials at the Imperial Court, thus, the Austrian veto against Cardinal Rampolla at the 1903 conclave.
(p. 1092-1093)

The College of Cardinals was much smaller in 1903 than it is today. Engel reports that

In 1946, the pope raised the overall number of the Sacred College of Cardinals from 36 to 70 and in 1953 he added 24 more cardinals with an eye fixed on breaking the historic dominance by Italians in the Curia. (p. 1098)

She gives the number for 1903 as 60. The influence of one single cardinal was far greater in 1903 than it would be today.

The homosexual component enters the picture via the O.T.O. Engel writes:

Catholic writer, Craig Heimbichner, in "Did a Freemason Almost Become Pope?" notes that the eleventh degree of the OTO is the "initiation" of sodomy. Crowley freely engaged in sodomy with initiates, thus fulfilling the OTO Credo of "Do What Thou Wilt Shall Be The Whole Of The Law." (p. 1092)

In Jason Berry's book titled LEAD US NOT INTO TEMPTATION he recounts a scene which took place on June 22, 1989, involving the parents of an abused boy (both of whom were attorneys), Father John O'Connor, and Cardinal Gagnon:

...the Does [the parents of the abused boy] and O'Connor met Gagnon's plane at the Sioux Falls airport. The following account is based on individual interviews with the Does and O'Connor, and detailed correspondence between Gagnon and John Doe, who took notes immediately after the drive.

A balding man who spoke English with a flattened French Canadian accent, Gagnon stepped off the airplane with a yellow straw hat and gold chain across his black shirt. Father O'Connor made the introductions, they put the cardinal's bags in the car and set forth on the seventy-five-minute drive, John [Doe] and Gagnon in the front, Jane [Doe] and O'Connor in the back. Doe discussed his son and said he wanted to meet Pope John Paul II. "There is no need for you to go," said Gagnon. "We already know about the pedophilia problem. It is particularly an American and Canadian problem."

"You mean to tell me you've known about it and haven't done anything about people who entrust their kids to priests?"

Gagnon replied that Rome had received "hundreds of letters. It is beyond the power of the Holy See to control."

"They exercise more control over a McDonald's franchise than you exercise over bishops," John Doe snapped.

"That is unfair," said Gagnon. "The church is in a schism. American bishops will not obey the Holy Father where he has sought to intervene. It only makes matters worse."

Schism means that a group formally breaks away from the authority of Rome. When the word dropped from Gagnon's lips, years of tutelage under nuns made Jane Doe sit forward: "Pardon me, Cardinal, did you say schism?" Yes, replied Gagnon. John said, "If we're in a schism why don't you tell the laity?"

"They have no right to know."
(Berry, p. 338)

Returning to Engel:

The OTO is a phallic cult created in the early 20th century that purports to possess the secret occult and magical wisdom and knowledge of the ages gleaned from Gnosticism, the Jewish Kabala and Eastern Mysticism. According to one of its founders, Karl Kellner, the OTO brings "all occult bodies again under one governance," including the Gnostic Church, the Order of the Illuminati, Hermetic Order of the Golden Dawn, the Rosicrucian Brotherhood and various Masonic Rites including the Rite of Memphis and Rite of Mizraim. (p. 1092)

I would submit that Cardinal Gagnon's schism is none other than Cardinal Rampolla's OTO, introduced to the Church by the influence of Rampolla, and spread through the priesthood like wildfire over the next hundred years. We are indeed in schism, but the dissenting parties have not left the Church. They are in our midst. They are in our headlines when their activities are uncovered. They preach the Gnostic Gospel, not the Gospel of Jesus Christ. They are the reason we have abused minors in our rectories and debts that are forcing the closure of our churches.

Our Lady of Fatima, pray for us!

Tuesday, September 05, 2006


In the website I linked yesterday, you read that Eugene Vintras' church, the Eglise Gnostique Apostolique or Vintrasian Carmelite church, used upsidedown crosses and sexual magic, produced miracles of bloodstained hosts, and practiced celestification via "unions de sagesse" or "unions de charite" with the spirit world. The line of succession includes Martinist Jean Bricaud, said to have been a "spiritual heir of Jules Doinel." The website also indicates that this Church of Carmel was accused of Satanism.

Eliphas Levi says of Vintras and his followers:

...they celebrated in their private chapel, which they termed the upper chamber, sacrilegious masses, at which the elect assisted in a state of complete nudity. At a given moment all present fell into a paroxysm, and with tears and cries of "Love, Love," they cast themselves into each other's arms; the rest we may be permitted to suppress. It was like the orgies of the old Gnostics, but without even taking the precaution to extinguish the lights. Alexandre Geoffroi testifies that Vintras initiated him into a kind of prayer which consisted in the monstrous act of Onan, committed at the foot of the altar, but here the accuser is too odious to be believed on his own word. Abbe Chavoz, to whom we mentioned these infamous impeachments, explained that they must be attributed to the hatred of two men who had been expelled from the association for having been guilty on their own part of the acts which they attributed to Vintras. However it may be, moral disorders engender naturally those of a physical kind, and abnormal excitments of the nervous system produce almost invariably eccentric irregularities in morals; if therefore Vintras is innocent, he might have been and may yet be guilty. His sect was condemned formally by [Pope] Gregory XVI in his brief, dated November 8, 1843. (Levi, THE HISTORY OF MAGIC, p. 335) (bolding mine - ct)

That passage from Levi's book, coupled with the charge of Satanism in the website, and the Neoluciferian Church URL, gives a good indication that we are not talking about Christianity here. Pope Gregory's condemnation would seem to clinche it.

The website gives the line of succession for this church. Notice entry #10. Jorge Rodriguez, consecrated by Roger Victor-Herard January 6, 1985. Rodriguez is also listed in the line of succession of the Latin-American Anglican Church. Both lines of succession also include Jean Bricaud, Victor Blanchard, Roger Menard, Robert Ambelain, Roger Pommery, Willer Vital-Herne, and Roger Victor-Herard. The Rodriguez line of succession includes Andre Mauer Andreas between Ambelain and Pommery, which is not part of the Vintras succession. Vintras and Marius Breton are not included in the Rodriguez succession, while J. Rene Vilatte, of whom I have written in the past, is included in a secondary line. The similarity between the two lines of succession is striking nevertheless. Rodriguez consecrated Leonardo Marin-Saavedra for the Latin-American Anglican Church which is in intercommunion with the Catholic Gallican Church of Canada according to David Virtue's website. Make a mental note of the Gallican Church.

In the Touchstone Magazine Mere Comments website is a message from The Rt. Rev. Leonardo Marin-Saavedra about a missionary project which he intends to "be of benefit to all the denominations of Anglican Churches and especially to the people of Latin America." The comment appears approximately 1/3 of the way down the website.

Pictures of Bishop Saavedra can be seen here.

The Eglise Catholique Gallicane du Canada mentions the Gallicans. They are attempting to unite into a unit of Faith the Gallican churches, the Church of Utrecht Old Catholics and the succession of Bishop Varlet. The Most Rev. Leonardo Marin-Saavedra is a member of the Grand Synod.

Returning again to Vintras and the Church of Carmel, the history of the church is contained in Part II of Milko Bogaard's History of the Ecclesia Gnostica. Here you get not only the spiritual aspect of the Vintrasian Church but also the political side.

Here Bogaard claims that Vintras "traveled through the French countryside proclaiming his 'revelation' acquiring many followers, including Roman- and Irvingite Catholic Priests." The Irvingites are precursors of Pentecostalism. Recognized historian of Pentecostalism Vinson Synan speaks of the Irvingites:

By 1830, some preachers began to investigate all reports of miracles that occurred anywhere in the British Isles. A leader in this effort was Edward Irving, pastor of the prestigious Presbyterian Church on London's Regents Square. When a report was circulated that miraculous healings and glossolalia had occurred in Scotland among a small band of believers, Irving hurried to the small Scottish town of Port Glasgow to investigate. In this small town he was amazed to hear a housewife by the name of Mary Campbell speak in tongues. Two of her friends, twin brothers James and George McDonald, not only spoke in tongues, but interpreted their messages into English as well. On April 20, 1830, in the first recorded tongues message and interpretation in modern times, James gave an utterance in tongues and George interpreted it. The message was "Behold He cometh -- Jesus cometh -- a weeping Jesus." In fact, it was said that almost all the subsequent interpretations in England centered on the theme "the Lord is coming soon; get ready to meet Him."

From this time onward, Irving taught that tongues were "the standing sign" and the "root and stem" out of which flowed all the other gifts of the Spirit. To Irving, tongues were the "outward and visible sign of that inward and invisible grace which the baptism of the Holy Ghost conferreth."

Bogaard's History indicates Vintras' "masses included visions of empty chalices filled with bleeding hosts, which apparently could remain perfectly preserved for many years." He claims as well that Vintras believed he was "the reincarnated prophet Elijah who would establish a new religious order to proclaim the coming of the Paraclete/the age of the holy ghost [sic]." Quoting a passage from Levi's HISTORY OF MAGIC, Bogaard writes"

In the visions of the new Prophet there were everywhere lilies steeped in blood, Angels habited like knights, Saints disguised as Troubadours. There after came hosts affixed on blue silk. Vintras had bloody sweats, his blood appeared on hosts, where it pictured hearts with inscriptions in the handwriting and spelling of Vintras. Empty chalices were filled suddenly with wine, and where the wine fell the stains were those of blood. ...The Priests of the "Work of Mercy" celebrated the "Provictimal Sacrifice of Mary" in the oratory...

Bogaard has much more of interest in his history. He mentions that Vintras' prophecy echoed the prophesies of Joachim of Flora, that the greatest sacrament in his church was the sexual act that restored the original androgyny, that Vintras established a church in Lyon, France and in Florence, Italy, and that there were branches in Spain, Belgium, and England. He claims that Vintras believed his ministry "was a renewal of the Catholic Tradition."

From the history you can learn that "His Holy Mass was identical to the Roman Catholic one" and the controversy concerned his "gifts". His bleeding hosts and seances brought the opposition of the Pope. The Vintras circle incorporated Black Madonnas into their doctrines, and there was emphasis on the coming of the Holy Spirit. There are hints here as well of Luciferian Theology and Black Magic. An offshoot of his order were the Polish Mariavites who abolished celibacy among the clergy, nuns and monks. A familiar theme in progressive circles of the Roman Catholic Church today.

Bogaard also mentions the Gallican Church in several places in the history. The Rose Croix are mentioned, the Vilatte line of succession is touched on, the Martinists figure in this history as does the O.T.O. Bricaud and Blanchard are part of the line of succession mentioned. He indicates that Vintras was accused of homosexuality.

Part I of Bogaard's History of Ecclesia Gnostica also mentions the Gallican Church, indicating that Ivan-Gabriel Drouet de la Thibauderie is the head of the Gallican Church. Turning to P. R. Koenig's website on the Ordo Templi Orientis Phenomenon, Vilatte is mentioned in the same footnote (54) as Thibauderie, indicating they are both in the same line of succession.

Vilatte, you may remember, is discussed on the website of the Episcopal Diocese of Fond du Lac, Wisconsin.

As the doctrine resulting from Vintras' visions descended through the successions, it may or may not have changed. Each new leader placed his own stamp of approval on the church. Schisms were common and often took place over a point of doctrine or order. The Gallican Church of Canada found in a website today may be significantly different from the church Vintras founded. Or it may not. In any case Pentecostalism and the Gallican Church are very much a part of this picture said by some to be a picture of Luciferianism. While it is true that I don't know what The Rt. Rev. Leonardo Marin-Saavedra teaches in his church, it is still obvious that he has no qualms about linking his church with the Luciferian line of succession, and he leaves no doubt that the Vilatte line of succession is associated as well, via the Church of Utrecht.

Consider this series of connecting dots with the word "ecumenism" prominently included in the consideration. One of the first places where our ecumenists have looked for interreligious dialogue is with the Anglican Church. David Virtue represents the conservative and homosexual side of Anglicanism, and David Virtue links Marin-Saavedra's church.

The Episcopal Diocese of Fond du Lac places the Luciferian line of succession into the mainstream of the history of their diocese. It is in Fond du Lac that the Roman Catholic cluster parish, Holy Family Catholic Commuity, created from four parishes, is raising funds to built the mega-church, that I assume will also be ecumenical once the church is built and operating. Fond du Lac is in the Archdiocese of Milwaukee - Weakland's territory. While the Latin-American Anglican Church has missionary efforts in South America, the clustered Roman Catholic parish in Fond du Lac has a Latin American sister parish.

What does it mean to the Roman Catholic Church that Pentecostalism, which appears to be intrinsic to the Luciferian church, found a home in Roman Catholic Lay Ecclesial Communities and in progressive circles in the Church as a kind of "renewal"? Is the Gallican Church somehow a part of Roman Catholic history? What part will it play in the future of Roman Catholicism? Were the New Ecclesial Communities intended by John Paul II to do an end run around the disintegrating diocesan structure? Were they compromised? Or were they step two in the plan all along--the open ecumenical doorway to the Luciferian church? How does Opus Angelorum figure in this recipe? Is the Church in schism as Cardinal Gagnon claimed in Jason Berry's book; and if it is, which part is still Roman Catholic, and which part is Gnostic Catholic? Questions to keep in mind for now, along with the biggest question...

What part have Popes played in this morphing of Roman Catholicism?

Our Lady of Fatima, pray for us!


August was an interesting month. With less time spent reading Catholic news on the web, I had more free time to read other material. Now I'd like to report on some of that reading over the next several days.

One of the things I read was Randy Engel's new book THE RITE OF SODOMY: HOMOSEXUALITY AND THE ROMAN CATHOLIC CHURCH. It's a book I will come back to over and over because there is so much contained in it that can be applied to the contemporary Catholic scene. If I could have one wish, it would be that every adult Catholic in the pews would read this book. We would have a lot more hope for the future of Roman Catholicism in America if every Catholic actually understood what has happened.

While dioceses in America slowly implode--while Europe turns away from the faith, the one place that is held up to us as a locus of lively Catholicism is the New Ecclesial Community. That is far more true in Europe than it is here in the states, of course. Here we still look to the diocesan structure for Catholicism, but I doubt we will be doing that much longer. Our seminaries are empty. Will God leave the faithful bereft?

My knee-jerk reaction is "No." "Never." But upon further reflection, I must consider that in places like the USSR and England the faithful have been left bereft. The faith survives, and it always will, but the practice of the faith becomes impossible for a span of time. It goes underground.

Bro. Alexis Bugnolo sets out the medication a saint proposed to apply in organizations where sins against the 6th and the 9th commandments had taken hold. Randy Engel quotes this passage in THE RITE OF SODOMY:

I would like to make known the advice of St. Anthony Marie Claret in such cases as this academy: the only morally certain solution to cure such a problem is the disbanding of the faculty and student body, and the dismissal of the chaplains and confessors from their duties there; if the institute is to be reconstituted, this may only be done if there are entirely new faculty, students, and priestly support to do so; this is so because there are always relationships which will never be discovered, and if these are present in the new foundation, the conspiracy will be renewed. Problems like this can be avoided in good foundations only if confessors and spiritual directors take recidivism in matters of the 6th and 9th commandments seriously, and are given authority to expel candidates that do not have the grace of chastity and continence, without human respect.

Let's assume for a moment that the saint is correct. If the problem in the seminaries has moved out into the diocesan structure, and we know that it has, is there any reason to believe that the larger structure can recover from the same malady that requires the elimination of the smaller structure?

Engel calls what has happened to Roman Catholicism in America a "colonization." She spends 1200+ pages describing that colonization, with extensive footnotes and a bibliography of over 350 sources. The picture she paints is dismal. Sexual sin is entrenched.

What I'm beginning to suspect is that JPII knew this near the start of his papacy, and knew that it would be impossible to reform the structure, just as St. Claret explains. Perhaps he fostered the New Ecclesial Communities as an end run around the corruption, intending to let the diocesan structure destroy itself. That is at least one possible explanation of what we are seeing develop. Perhaps JPII allowed the corruption of doctrine and the abuse of children because he knew he could not stop it without destroying the practice of the faith, and so concentrated on putting something else in place. Perhaps if he had tried to stop what was happening in the NCCB and the chanceries, he would have compromised what he was building. Perhaps he believed that the survival of the faith took precedence over even the abuse of minors and children. Perhaps he simply put the faith first and foremost in his heart.

We may not like it, but I think it is possible to understand where he was coming from if this was his intent.

We should not sit back and rest, however, believing that we are on the road to recovery. Satan never sleeps. If he had the ability to compromise the Church to this extent, underestimating him would be foolish. He's still around.

With that thought in mind, I'd like to explore some material that has come to my attention during my August hiatus.

For now, take a moment to look through the website of Vintrasian Carmelite (Eglise Gnostique Apostolique). While you're there, look at the URL.

Monday, September 04, 2006


Any of you who have been reading my blog for any length of time know that I pay attention to symbols. Some have recently come to my attention, and they are too interesting to ignore.

First the Rosicrucian Cross.

Next the Rosy Cross of the Golden Dawn.

Now compare those crosses to the crossed-out Cross Tarot Card of Aleister Crowley and the Scientology Crossed-out-cross. (Scroll down.)

Isn't that interesting?

Sunday, September 03, 2006


The Opus Angelorum Day of Recollection at my parish was the swan song for belonging to it, or any other parish, for my husband and me. For one thing we are no longer willing to contribute financially to something this questionable. For another, with the threat of closed parishes looming, we want to distance ourselves from any parish commitment.

After long debates about what to do, we have decided to cut our Sunday contribution sharply and stop attending the same church each Sunday in the future. We have in essence become Roving Catholics as of today.

This morning we attended Mass at St. Eugene's parish in Cuyahoga Falls--in some ways a pleasant surprise, and in others predictable.

St. Eugene's is one of the newer modern parishes in construction. Essentially on the inside it is a box with pews, redeemed somewhat by the statue of the Blessed Virgin and St. Joseph, who try to apologize for the resurrection crucifix in the sanctuary, though not entirely successfully.

On the positive side...

- There is a tabernacle in plain sight to the left of the altar with a vigil light. I did not genuflect to empty space.
- The church was full. No empty pews at the 11 a.m. Mass.
- Mass was prayed according to the rubrics.
- The pews have seat cushions. The kneelers are firm without being uncomfortable.

On the negative side...

- Two girl altar boys.
- Lots of people arrive late. Some people leave early.
- The usual talking in the pews preceded Mass, making prayer impossible.
- The "We Celebrate" hymnal is gender inclusive.
- The congregation stands after the consecration and remains standing until the tabernacle closes after communion. The period of time set aside for thanksgiving after communion was so short as to be nearly non-existent, which in essence means that the congregation doesn't get around to addressing the Person who has come into their heart for a brief visit.
- The homily. We heard the luv gospel. Don't remind me that it's in Scripture. Christ never intended that we scrap the rules in order to love everyone in a non-judgmental way. The luv gospel has entered Roman Catholicism at about the same time that large numbers of active homosexual priests entered Roman Catholicism here in America. They go hand in hand. You can't do what they do on Saturday night without some sop to ease your conscience. Hence the luv gospel. Now that I've read most of Randy Engel's book, when a priest delivers it, I paint a big letter "H" on his forehead and move on. This particular luv gospel was mercifully short--about five minutes.

The novelties...

- Some of the children were removed for the readings. A woman stood in the center aisle and held up a book (I presume of the Gospels), and the children got out of their pews and came to her then processed out of the church behind her. It was done with little fuss, tastefully, and with dignity. They returned with equal dignity when the time came. Many children did not participate.

- There was a blessing before the tabernacle given after Mass by the priest to expectant parents, which I thought was lovely.

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