Arguably the most widely-known portion of John XXIII’s speech relates to his discussion of the “prophets of gloom”:
“In the daily exercise of our pastoral office, we sometimes have to listen, much to our regret, to voices of persons who, though burning with zeal, are not endowed with too much sense of discretion or measure. In these modern times they can see nothing but prevarication and ruin. They say that our era, in comparison with past eras, is getting worse and they behave as though they had learned nothing from history, which is, none the less, the teacher of life. . . . We feel we must disagree with those prophets of gloom, who are always forecasting disaster, as though the end of the world was at hand.”
Some have argued that the “prophets of gloom” reference relates specifically to the Third Secret of Fatima, which John XXIII had read and declined to publish, and that seems reasonably likely. If, as many Catholics believe, the actual Third Secret of Fatima referred to apostasy at the top of the Church and Apocalyptic events, then we see both why John XXIII refused to release the message and why he would characterize its proponents as “prophets of gloom.”
John XXIII developed this concept of a “new order” elsewhere in his speech, but here we must note the rhetorical technique that allowed him to disguise the Freemasonic foundation and framework.
For the sake of argument, though, we can set aside the possible Fatima connections and focus on the essential content: that he utterly dismissed those voices that were urging caution in the face of the grave dangers to the Faith about which his predecessors had warned. Not only was he leading the Church into uncharted waters, he was derisively dismissing those who had warned against the potential hazards ahead.
This dismissal of the “prophets of gloom” might seem more foolhardy than devious were it not for the words that followed:
“In the present order of things, Divine Providence is leading us to a new order of human relations which, by men's own efforts and even beyond their very expectations, are directed toward the fulfillment of God's superior and inscrutable designs.”
He spoke of “Divine Providence,” and yet saw that “by men’s own efforts” the world was moving to “a new order of human relations.” As Taylor Marshall observed in Infiltration, this aligns with the Freemasonic plan that John XXIII’s predecessors has condemned:
“[T]his opening statement displays the agenda of Freemasonry. Prophets of doom are condemned. The world isn’t getting worse; it’s getting better. And John XXIII says he sees ‘mankind as entering upon a new order.’"
John XXIII developed this concept of a “new order” elsewhere in his speech, but here we must note the rhetorical technique that allowed him to disguise the Freemasonic foundation and framework. As with his statement above, he would begin with an acknowledgement of authentically Catholic ideas (e.g., “Divine Providence”), quickly transition to a novelty that resonated with previously condemned errors (e.g., “new order of human relations”), and then return to a Catholic idea (e.g., “the fulfillment of God’s superior and inscrutable designs”).
Given the fact that Satan will always try to advance his kingdom, the Freemasonic path to unity relies on convincing or forcing the Church to withdraw its influence.
Later in the speech, John XXIII used the same technique to reiterate this Freemasonic dream of uniting men to build an earthly city:
“Venerable brothers, such is the aim of the Second Vatican Ecumenical Council, which, while bringing together the Church's best energies and striving to have men welcome more favorably the good tidings of salvation, prepares, as it were, and consolidates the path toward that unity of mankind which is required as a necessary foundation in order that the earthly city may be brought to the resemblance of that heavenly city where truth reigns; charity is the law, and whose extent is eternity (cfr. St. Augustine, Epistle 138, 3).”
After saying that the Council would prepare men to welcome the “good tidings of salvation,” he transitioned to an assertion that such preparation was for the purpose of uniting mankind, “which is required as a necessary foundation in order that the earthly city” might resemble the heavenly city. The reference to the “heavenly city” disguises the Freemasonic notion that we can unite mankind to form an earthly city.
His reference to St. Augustine is ironic given the fact that the saint described two cities that would always remain divided. Indeed, Pope Leo XIII began his 1884 encyclical on Freemasonry, Humanum Genus, by describing the opposition between the “kingdom of God on earth, namely, the true Church of Jesus Christ” and the “kingdom of Satan”:
“This twofold kingdom St. Augustine keenly discerned and described after the manner of two cities, contrary in their laws because striving for contrary objects; and with a subtle brevity he expressed the efficient cause of each in these words: ‘Two loves formed two cities: the love of self, reaching even to contempt of God, an earthly city; and the love of God, reaching to contempt of self, a heavenly one.’”
Given the fact that Satan will always try to advance his kingdom, the Freemasonic path to unity relies on convincing or forcing the Church to withdraw its influence. For this reason, Leo XIII and his predecessors had warned against the Freemasonic attempts to undermine the Church.
In light of these Freemasonic plots against the Church, as well as what we have plainly witnessed for the past sixty years, it is stunning to read John XXIII’s description of the “great problem confronting the world”:
“The great problem confronting the world after almost 2,000 years remains unchanged. Christ is ever resplendent as the center of history and of life. Men are either with Him and His Church, and then they enjoy light, goodness, order and peace. Or else they are without Him, or against Him, and deliberately opposed to His Church, and then they give rise to confusion, to bitterness in human relations, and to the constant danger of fratricidal wars.”
If the “great problem confronting the world” is that Christ is the center of history and life, how would those who viewed this as a problem attempt to solve it? Would they have John XXIII call a Council to abandon the Church’s historical opposition to error and embrace heterodox views?
The Kingdom of God would henceforth lower its defenses and hope for the best. If anyone would have proposed this to John XXIII’s predecessors, they would have doubtlessly replied that such an approach would lead to the catastrophic crisis we see in the Church today. It has.
In another of the most widely-known portions of his speech, John XXIII answered these questions for us:
“[O]ften errors vanish as quickly as they arise, like fog before the sun. The Church has always opposed these errors. Frequently she has condemned them with the greatest severity. Nowadays, however, the spouse of Christ prefers to make use of the medicine of mercy rather than that of severity. She considers that she meets the needs of the present day by demonstrating the validity of her teaching rather than by condemnations.”
The Church has always opposed errors, but John XXIII announced a new path of refusing to condemn errors. This was tantamount to saying that whereas the Kingdom of God had always defended itself against the vicious assaults of the Kingdom of Satan, the Kingdom of God would henceforth lower its defenses and hope for the best. If anyone would have proposed this to John XXIII’s predecessors, they would have doubtlessly replied that such an insanely misguided approach would invariably lead to the catastrophic crisis we see in the Church today. It has.
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But, unfortunately, John XXIII did not stop with abandoning the Church’s defenses — he also identified the aim of the Second Vatican Council as unifying the entire Christian family:
“Unfortunately, the entire Christian family has not yet fully attained to this visible unity in truth.
The Catholic Church, therefore, considers it her duty to work actively so that there may be fulfilled the great mystery of that unity, which Jesus Christ invoked with fervent prayer from His Heavenly Father on the eve of His sacrifice. She rejoices in peace, knowing well that she is intimately associated with that prayer; and then exults greatly at seeing that invocation extend its efficacy with salutary fruit even among those who are outside her fold.”
As was discernible then, and painfully obvious now, the path to unity has not come through encouraging those outside the fold to renounce their errors and accept the immutable truth of the Catholic Church. Instead, the path to unity was prepared by clearing away all the Catholic obstacles to that unity: teachings about sin, sacrifice, morality, the sacraments, etc.
The human architects and builders died without seeing the fruits of their labors, but Satan remains to approve of what people now mistakenly view as the Church. Whatever we call it — Conciliar Church, Ecumenical Church, Synodal Church, etc. — it no longer resembles the Catholic Church, no matter how it identifies itself.
Archbishop Marcel Lefebvre described this disastrous path in his The Mystery of Jesus:
“This is truly the modern heresy, which can be designated by a new term, for it really seems to be a new heresy in addition to modernism, liberalism, and all these old errors. It seems to me that this new heresy can be called ecumenism, false ecumenism. If there were to be a true ecumenism, it would have to be defined. False ecumenism has it that the Catholic Church is not the only true religion. Men of the Church have invented a new ecumenical Church which places itself on the same level as other religions, which accepts all errors, and by that very fact secularizes all states. The reign of our Lord Jesus Christ vanishes.” (p. 105)
Thus we can see the foundation and framework of the Freemasonic plan to remove the Kingdom of God to unify mankind in the Kingdom of Satan. John XXIII layered many genuinely Catholic ideas on the framework, such that one might mistakenly see it as orthodox. In a real sense, the entire program since the Council opened has been to progressively remove those Catholic ideas from the framework and replace them with those more suitable to the Kingdom of Satan.
What we see today, with Francis and his blasphemous Synod, is simply the advanced stage of the project announced by John XXIII on October 11, 1962. The human architects and builders died without seeing the fruits of their labors, but Satan remains to approve of what people now mistakenly view as the Church. Whatever we call it — Conciliar Church, Ecumenical Church, Synodal Church, etc. — it no longer resembles the Catholic Church, no matter how it identifies itself.
The prophets of gloom were indeed correct. But they knew how this ends and thus maintained their peace of soul, and even joy, in the face of Satan’s assaults. God will not permit these fiends to carry out their demonic plans indefinitely. It is such a tremendous blessing and honor to be opposed to these demonic builders of a new world order. May God grant us the grace of always doing His will to restore all things in Christ. Immaculate Heart of Mary, pray for us!
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