The article you are about to read is one I have longed to write and let loose on these pages for some time. It is not that I have purposely resisted what must be done, as if tethering this task as one might an unruly prisoner, or confining an immensity of water behind an unmovable damn. No. The reason is far simpler, it is nothing more than not knowing where to begin. A small obstacle you might suppose, but as I soon discovered it was anything but, not least because the subject matter is one that provokes controversy but also because of my apprehension concerning the potential consequences.
Brother Bernard Coleman OFM, an artist and former lecturer at the Royal Academy, once said to me, “there is a very real fear that the artist experiences when facing a blank canvas; it comes from an absence of certainty of how to do what one intends and to do it well, a simple matter of where should one place the first brush stroke,” In one respect he was saying, the first commitment of paint to canvas will either begin a new work worthy of respect, received with goodwill or be ruinous of the artist’s confidence and reputation. It could be an irrevocable moment for good or for bad. And so, it was, given the topic of this article, I found myself unmovable, unable to begin, until today that is. This evening I opened a UK national newspaper The Daily Mail and read a wonderful well balanced and courageous essay written by A.N. Wilson (his essay can be read via the link provided at the end of this section). On reading this I knew how I should begin, that is, with A.N Wilson’s headline: You MUST believe in gay marriage. You CAN’T question abortion. And as for transgender rights … what began as an admirable attempt to make society kinder has become such a threat to free speech [that] we’re entering THE NEW AGE OF INTOLERANCE.
How does this relate to Fatima, Garabandal and Akita? To start with, these themes when taken in context with the Apparitions are so evocative I am guessing you are already imagining routes to the answer. Sensing who are the players, what is at stake and recalling numerous articles published by concerned clergy, columnists, and contributors to on-line public forums. Having begun intuitively forming an answer the logical and inescapable next step is justification of that which we sense to be true, and we do this through gathering substantive evidence.
This article therefore aims to explain why these particular themes are; implicit within the warnings of Our Lady of Mount Carmel, are a danger to The Church and the World, and instrumental in provoking the Tribulation, The Warning and if we don’t change a Chastisement. The article will be an ongoing work that will be published in short chapters over a period of several months.
The topics A.N. Wilson identifies as the subject matter of New Age Intolerance are in fact the very same that are now being vociferously directed toward the moral teaching of the Apostolic Church. The moral imperative in this regard is no longer confined to a battle between the various aberrations of atheism and The Church, but has now evolved to become an unholy conflict within The Church Herself. It is these very same topics that are the insidious foundation of confusion that as prophesied, are now resulting in Cardinals opposing Cardinals etc.
A Trojan Horse has therefore most definitely entered Holy Mother Church, concealing within it the ideologies of Secularism, Communism and Protestantism translated as outreach programmes, inclusivity and compassion. All wonderful concepts in the right context, but this context is not a Christocentric amendment of life and subsequent evangelisation. It is rather an accommodation of mortal sin in perpetuity because in ‘certain circumstances,’ (according to some interpretations of AL) the sinner is bereft of choice. They are the very beachhead challenging revealed Truths governing the fundamental construct of the family, marriage, and the Holy Eucharist. These are the very weapons the Anti-Christ is using in this final battle with the Blessed Virgin Mary hence the significance of relating ‘the new age of intolerance’ to the ’Signs of the Times’ in the context of Fatima, Garabandal and Akita.
Update September 2018
Let us begin this journey with the prophetic words attributed to Saint John Paul II in his last speech as Cardinal Karol Wojtyla to the US in September 1976:
[Extract courtsey of investigations by Grant Gallicho November 19 2013 recorded at Commonwealmagazine.org]
More recent references to this text published across the web, refer to Archbishop Viganò’s November 11th 2013 address to the US Bishops in their fall assembly. The Archbishop suggests the prophesy is contained in the homily delivered by Cardinal Karol Wojtyla, during the International Eucharistic Congress in Philadelphia, on 3 August 1976. The entire homily can be read at the link below but it does not contain any reference to an anti-Church. Archbishop Viganò is also quoted as suggesting this prophesy is directly related to those of St Maria Faustina, however, there is in fact no mention of an ‘Anti-Church’ in any of St Faustina’s prophesies on the end times. (http://www.ewtn.com/library/Doctrine/EUCHCONG.HTM )
My own view is that the words of Saint John Paul II if indeed they were spoken by him, may to some extent have been inspired by the prophesies of Blessed Anne Catherine Emmerich (d. 1824 and beatified in 2004). For example, in the prophesy of May 13, 1820, (The Life and Revelations of Anne Catherine Emmerich Volume 2), she is quoted as saying:
“Last night, from eleven to three, I had a most wonderful vision of two churches and two Popes and a variety of things, ancient and modern.
The vision is not referring to a situation of two Popes simultaneously occupying the Seat of Peter as some have suggested and conclude therefore that the vision must be specific to that of to-days circumstance. Please take time to read the article written by Steve Skojec, who succinctly dispels this view point in his 1P5 podcast of May 25th 2016. https://onepeterfive.com/anne-catherine-emmerich-and-the-two-popes/.
Notably I do depart to some extent from Mr Skojec’s view point in that I believe Bl. ACE was in fact referring to the condition of the Church in her own time (under Pius VII). I hold this view because the contrast between the two Churches holds good for each generation, in that danger of this type, if not already an affectation is always lurking ready to be so. In fact, and as explained further in this article, history has shown that Bl. ACE was right to draw down a tangible comparative between the impact of Boniface IV’s reign and events effecting the reign of Pius VII. I also suggest that one must reason that the purpose of Bl. ACE being shown two existent circumstances of the Church, was to better depict as archetype a circumstance of the future Church, which I surmise was the primary purpose of the vision’s content. It is precisely this context and circumstantial contrasts to which I believe Saint John Paul II was referring when he said, “we are now facing the final confrontation between the Church and the anti-Church, of the Gospel versus the anti-Gospel.”
To better assist the reader, I have extracted relevant sections from the written texts describing Bl. ACE’s vision of the two Churches. I have also added in italics my comments which add historical context to the text and support the case described above.
Prophesy of May 13, 1820
Rome suddenly appeared as in the early ages, and I saw a Pope (Boniface IV reigned 608 to 615) and an emperor (Phocas reigned 602 to 610). I could not find my way in the city, all was so different, even the sacred ceremonies; but yet I recognized them as Catholic. I saw a great round building like a cupola—it was a pagan temple full of beautiful idols, [my note: this is the Pantheon]. It seemed as if all the idols that ever existed were gathered together there in every conceivable posture.
I saw messengers from Pope Boniface going to the emperor and petitioning for the temple [my note: also referred to as a temple in parts of the vision, this one I will relate as temple 1] to be changed into a Christian church. I heard the latter declaring distinctly that the Pope should allow the ancient statues to remain, though he might erect therein the Cross to which the highest honors should be paid. This proposal, as it seemed to me, was made not wickedly, but in good faith.
While (Boniface) was thus deliberating (the emperor’s response), I saw a good, pious priest in prayer before the crucifix. Suddenly he arose, went straight to Boniface, and told him that he should by no means accede to the emperor’s proposal. Messengers were then dispatched to the emperor, who now consented to the temple’s being entirely cleared.
Then I saw the consecration of the temple, at which ceremony the holy martyrs assisted with Mary at their head. [My note: this ‘temple 1’ formally the Pantheon, was dedicated to St Mary and All Martyrs by Boniface IV on May 13th 609].
When I had witnessed this vision even in the smallest details, I saw again the present Pope (Pius VII 1800-1823) and the dark church [my note: also referred to as a temple in the vision, this one I will relate as temple 2] of his time in Rome [my note: ‘dark church’ may be a reference to its’ condition and also to those external forces inflicting suffering on the church leading up to and beyond the Papacy of Pius VII. A condition resulting from the impact of heresies such as Calvinism, Jansenism and Quietism and her enemies such as Voltaire, Montaigne, Diderot and Rousseau. Their influence was so great they even succeeded in the eventual capitulation of Pope Clement XIV and his subsequent dissolving of the Jesuits, his own shock troops fighting heresy. Thereafter followed the French Revolution and its Cult of Rationalism that sought the destruction of Christianity – an actress dressed as the ‘the goddess of reason’ desecrated the high alter of the Cathedral of Notre Dame and the suppression of the Jesuits was followed by that of all the others, church property was confiscated and all monasteries and convents closed, clergy were exiled or jailed and many were executed. On one single day three Bishops and 200 priests were murdered in Paris alone. Pius the VI died in exile from Rome following its occupation by the French army led by General Berthier. Pope Pius VII was also for a time a prisoner in exile. Then in 1848 came the atheistic Communist Manifesto published by Karl Marx and Friedrich Engles]. It seemed to be a large, old house like a town hall with columns in front. I saw no altar in it, but only benches, and in the middle of it something like a pulpit. They had preaching and singing, but nothing else, and only very few attended it.
The most singular part of it was that the idols filled the place; the [dark] church was crowded with idols. When the service was over, everyone’s god re-entered into his breast. The whole [dark] church was draped in black, and all that took place in it was shrouded in gloom.
Then I saw the connection between the two Popes (Boniface IV and Pius VII) and the two temples [my note: one full of light and free of idols, the second full of darkness and the worship of self]. I was shown how weak the one had been in adherents and human support, but how strong in courage to overturn so many gods and, on the contrary, how strong in numbers and yet how irresolute in action was the other since, in authorizing the erection of false temples, he had allowed the only true God, the only true religion to be lost among so many false gods and false religions.
It was also shown me that those pagans humbly adored gods other than themselves, and that they would have been willing to admit in all simplicity the only God, the Most Holy Trinity. Their worship was preferable to that of those who adore themselves in a thousand idols to the total exclusion of Our Lord.
The picture was favorable to the early ages, for in them idolatry was on the decrease, while in our days it is just the contrary. I saw the fatal consequences of this counterfeit church; I saw it increase; I saw heretics of all kinds flocking to the city.
I saw the ever-increasing tepidity of the clergy, the circle of darkness ever widening. And now the vision became more extended. I saw in all places Catholics oppressed, annoyed, restricted, and deprived of liberty, churches were closed, and great misery prevailed everywhere with war (French Revolution and Napoleonic wars) and bloodshed.
I saw rude, ignorant people offering violent resistance, but this state of things lasted not long. Again, I saw in vision St. Peter’s undermined according to a plan devised by the secret sect (Freemasons) while, at the same time, it was damaged by storms; but it was delivered at the moment of greatest distress. Again, I saw the Blessed Virgin extending her mantle over it [my note: Our Lady appearing to St Bernadette 1858]. In this last scene, I saw no longer the reigning Pope, but one of his successors, a mild, but very resolute man who knew how to attach his priests to himself and who drove far from him the bad. I saw all things renewed and a church which reached from earth to Heaven.
Interestingly and in addition to the above, Bl. ACE in her vision of September 12, 1820 briefly refers to. “a church of the latest style (when describing a new church under the influence of the planetary spirits), a church of man’s invention like the new heterodox church in Rome.”
Is Bl. ACE’s reference to a ‘heterodox church in Rome’ in fact the very same anti-Church foreseen by Pope Saint John Paul II? And could it be the very one being created by ‘pope’ Francis 1. For is not his a Church of today that espouses opinions and soon to be declared doctrines that are at variance with the official orthodox position of the millennial teaching of the One True Apostolic Church?