IT IS THROUGH THESE GLOBES

 IT IS THROUGH THESE GLOBES



"Problems of the Second Vatican Council" - Wrocław 1996.

The Second Vatican Council began its deliberations when there was the danger of a possible nuclear war. The rapid application of nuclear energy for war purposes, and thus for the fabrication of atomic bombs, caused concern around the world about the possible destruction of all civilizations, and even biological life on planet Earth. The atomic bomb dropped at Nagasaki (Japan) at the end of the Second World War and its terrifying effects confirmed these assumptions, hence it is not surprising that a review of the current international policy was started, looking for peaceful and not war solutions, as it was in almost throughout history. It was understood that in a possible nuclear war there would be no winners and defeated, but widespread destruction, hence it is not surprising that Freemasonry - like other international associations - began the action of approaching its former opponents, and mainly the Catholic Church, in search of solutions to all possible conflicts on a peaceful path. Unfortunately, Freemasonry denied its proselytism, but on the contrary, because by penetrating the Catholic church environment, it still tried to win the Church's authority for its postulates. In the period immediately preceding the pre-Vatican II, and especially during the conciliar deliberations, it included in its ranks the main bishops and cardinals, which can be seen from the list of 124 Vatican employees, and announced shortly after the Second Vatican Council in the Italian press, on the basis of the "Masonic Register of Italy." this list shows that the vast majority of dignitaries of the Catholic Church joined the Freemasons in the years 1956-1960, i.e. on the eve of the Second Vatican Council (DSW), therefore a significant number of Council Fathers are freemasons, undoubtedly acting at the Council according to Masonic ideology and specific orders lodges to which they belonged.

The most important thing for the Council was the reform of the liturgy, and the Freemason Archbishop Bugnini was the chairman of the relevant Commission. The Italian magazine "30 Giorni", closely related to the Vatican, gave a lot of concrete data that Archbishop Bugnini belonged to Freemasonry and that, most importantly, he reformed the Mass Liturgy according to the specific instructions of Freemasonry. Relevant correspondence between Archbishop Bugnini and his lodge, which to the reform of the liturgy of the Holy Mass, the Italian magazine "30 Giorni" published in issue 6 (in English) from 1992. Here are the relevant texts:

Letter of July 14, 1964:

"Dear Buan (Bugnini): I inform you of your task which the Council of Brothers entrusted to you, in consultation with the Grand Master of Masonry and the Dukes of the Masonic Throne. We command you to spread de-Christianization by introducing unconfirmed rites and liturgical language, and to disagree priests, bishops and cardinals against each other. Linguistic and ritual confusion is a victory for us, because linguistic and ritual unity was the strength of the Catholic Church ... All this must be done within 10 years. "

Archbishop Bugnini's reply to the Board of the Masonic Lodge:

"I think I laid the foundations for the greatest frolics in the Catholic Church, thanks to my document, issued in accordance with your instructions. I had a troublesome struggle and had to use all tricks in the face of my enemies from the Congregation of Rites to receive approval of this document from the Pope. Fortunately for our cause, we have received the support of our friends and our Freemason brothers from Universa Laus who are faithful to us. Thank you for providing money and I hope to meet you soon. I hug you

Your Brother Buan (Bugnini)

July 2, 1967 "

From these letters it is clear that the reform of the liturgy of the Holy Mass was done according to the wishes of Freemasonry. A few years after the Second Vatican Council, lists of Church dignitaries, mainly workers in the Vatican, belonging to Freemasonry appeared many times in the Italian press; these letters were not questioned by the persons mentioned in these lists, qui tacet consentire videtur. One of them was placed by the monthly SZCZERBIEC in issue 52-53, February-March 1996, which we publish here:

1. Ablondi Alberto, Bishop of Livorno, joined the Freemasons on August 5, 1958

2. Abrech Pio, member of Saint. Of the Congregation of Bishops, he joined the Freemason (dw) on November 27, 1967.

3. Acquaviva Sabino, prof. religion, dw 3 XII. 1969.

4. Alessandro O. Gottardi, dw 13.VI.1959

5. Angelini Benedetto, Bishop Messina, 14.X. 1957.

6. Argientieri Benedetto, Patriarch of the SS, dw. 11.III. 1970.

7. Bea Augustyn, cardinal Secretary of State for John XXIII and Paul VI.

8. Baggio Sebastiano, Cardinal Prefect of the Holy Bishop of Bishops, dated 14.VIII.1957.

9. Baldassarri S., Bishop Ravenna, dw 19.11.1958.

10. Balducci E., religious, dw 16.V.1966.

11. Basadonna E, prelate, dw 14.VIII.1963.

12. Batelli G., dw. 24VIII.1959.

13. Bedeschi L., d, in. 19.II.1959.

14. Belloli L, dw. 6.IV.1958.

15. Belluci C .. Bp dw 4.VI.1968

16. Betazzi L., Bp Ivr, dw 11.V.1966.

17. Bianchi G., dw 23.X.1969,

18. Biffi F. Rector of the University Pontf, dw 15.VIII.1959.

19. Biacarella M., dw 23.IX.1964.

20. Bonicelli G. Bp Albano, dw 12.V.1959.

21. Boretti G., dw 21.III.1965.

22. Bovone A., Św. Officium, dw 10.IV.1967.

23. Brini M., dw 7.VII.1968.

24. Bugnini A., Archbishop. Mass Reformer NOM. dw 23.IV.1963.

25. Buro M., Bp., Dw. 21.III.1969.

26. Cacciavillan A., dw 6.XI.1960.

27. Cameli U., dw. 17.X.1960.

28. Caprile G, dw 5.IX.1957.

29. Caputo G., dw 15.XI.1971.

30. Casaroli A, Card., Dw. 28.IX.1957.

31. Cerutti F., dw. 2.IV.1960.

32 Ciarrocci E., Bp, dw 23.VIII.1962.

33. Chiavacci E., dw 2.VII.1970

34. Conte C., dw 16.IX.1967.

35. Cresti O., dw 22. V. 1963.

36. Crosta S., dw. 17.X.1963.

37. Csele A. dw 25.III.1960.

38. Dadagio L., Archbishop Lero. dw 8.IX.1967.

39 Dante Alboni, dw, 23.VII.1968.

40. D'Antonio E., Archbishop Trivento, dw 21.VI.1969.

41. De Bonis D., .Bp, dw. 24.VI.1968.

42. Del Callo Roccagiovane L., Bp

43. Del Monte Aldo, Bishop Novary, dw. 25.VIII.1969.

44. Drusilla I., dw 12.X.1963.

45. Faltin D., dw4.VI.1970.

46. ​​Ferrailolo G., dw. 24 Nov 1969.

47. Fiorenzo A., Bp dw 14.X.1955.

48 Franzoni G, dw 2 III. 1965.

49. Fregi F., dw 14.11.1963.

50. Gemiti V., Bishop dw 25.III.1968.

51. Girardi G .. dw 8.IX.1970.

52. Giustetti M, dw 12.IV.1970.

53. Gottardi A., dw 13.VI.1959.

54. Gozzini M, dw 14.Y.1970.

55. Graziani C., dw 23VII.1961.

56. Gregagnin A., dw 19.X.1967.

57. Gualdrini F., dw 22.V.1961.

58. llari A, abbot, dw 16.III.1969.

59. Laghi P., d. 24.VIII.1969.

60. Lajolo G., dw 2.VI.1970.

61. Lanzoni A, dw. 24.IX.1956.

62. Levi V, dw 4.VII.1958.

63. Lozza L., dw 23.VII.1969.

64. Lienart A., cardinal dw, 5.X.1912.

65. Mancini P., dw 23.IV.1958.

66. Mancini I., dw 18.III.1968.

67. Manfrini E., dw 21.II. 1968.

68. Marchisano F., dw. 4.II.1961.

69. Marchinkus P., dw 21.VIII.1967.

70. Marsila S., dw 2.VII.1963.

71. MazzaA., Dw. 14.IV.1971.

72. Mazzi V., dw 13.X.1966.

73. Mazzoni PL, dw 14.IX.1959.

74. Maverna L. Bp Chiver, dw 3.VI.1968.

75. Mensa A., Archbishop Vercelli. dw 23.VII.1959.

76. Messina C., dw 21.III.1970.

77. Messina Z., dw 21.III.1970.

78. Monduzzi D., dw 11.III.1967.

79. Mongillo D., 16.11.1969.

80. Morgante M., Bishop Ascoli P, dw 22.VII.1955.

81. Natalini T., dw 17.VI.1967.

82 Nigro C, dw 21.XII.1970.

83. Noah V, dw 3.IV.1961.

84. Orbasio I., dw 17.IX.1973.

85. Palestra V., dw 6.V.1965.

86 Pappalardo S., cardinal Archbishop of Palermo, dw. 15.IV1968.

87. Pasqualwtti G, dw 15.VI.1960.

88. Pasquinelli D., dw, 12.I.1969.

89. Pellegrino M., cardinal, Archbishop of Turin, dw 2.V. 1960.

90. Piana G., dw 2.IX.1960.

91. Pimpo M, dw 15.III.1970.

92. Pinto PV, dw 2.IV.1970.

93 Poletti U ,, Cardinal dw, November 17, 1969.

94. Ratoisi T., dw. 22. Nov. 1963.

95. Rizzi M., dw 16.IX.1969.

96. Romita F., dw, 21.IV.1956.

97. Rogger I., dw. 16.IV.1968.

98. Rossano P., dw. 12.II.1968.

99. Rotardi T, dw. Sept. 1963.

100. Rovela V, dw 12.VI.1964.

101. Sabattani A., dw. 22.VI.1969.

102. Sacchetti G., dw 23.VIII.1959.

103. Salerni F., dw. 12.X.1970.

104. Santangelo F., dw. 12.X.1970.

105. Santini P., dw 23.VIII.1964.

106. Savorelli F., dw. 14.I.1964.

107. Savorelli R., dw 23.IX.1971.

108. Scangatta G, dw 23.IX.197l.

109 Schsching G., dw. 18.III.1965.

110. Schierano M, Bp of the Italian Armed Forces dw 3.VII.1959.

111. Semproni D., dw without date

112. Sensi M., Archbishop. Sardi, dw 2.XI.1967.

113. Sposito L., dw without date

114. Suenes L ,. cardinal, dw 15.VI.1967.

115. Tirelli S., dw 16.V.1963.

116. Trabalzini D., dw 6.II.1965.

117. Travia A ,. dw, 15.IX.1967.

118. Trocchi V., dw 12.VII.1962.

119. Tucci R. dw 21.VI.1957.

120. Turoldo D., dw 9.VI.1967.

121. Vale G., dw 21.II.1971.

122. Vergari P, dw 14.XII.1970.

123. Villot J., kard, dw, 6.VII.l966.

124. Zanini L., Nuncio, no date.

Many on this list have already died, but new ones have taken their place. At the time of writing this brochure, an updated list had not yet appeared in the Italian press. Let us remind you, however, that the Grand Master of the Supreme Council of the Masonic Lodges in Mexico, Carlos Vazquez Rangel, in a press interview with the magazine "Processo". he stated that as many as three Masonic lodges of the Scottish Rite work in the Vatican, according to the Catholic magazine THE ATHANASIAN, issue of June 1, 1993. The list provided here applies only to people working in the Vatican or cooperating directly with the Vatican, and the list of Masons belonging to the church hierarchy in individual countries is not taken into account, we are only trying to prove that during the Second Vatican Council Freemasonry had the opportunity to influence for the editing of the conciliar documents, and especially for the reform of the mass liturgy, and this explains a lot why these liturgical changes were not only barbaric and destructive, but above all blasphemous. In view of these painful facts, it is cynicism to say that the post-Conciliar changes were carried out as "renewal in the Holy Spirit." Rather, one should remember the announcements of the Mother of God given in Ecuador to the nun Maria Anna de Jesus Torres from 1634 in Quito regarding the tragic situation of the Church in the second half of the twentieth century, when she appeared to her as the Sorrowful Mother with seven swords embedded in her heart, and later in La Salette in the mid-nineteenth century, and in Fatima in 1917 and in the following years, especially the so-called "third secret", so neglected by some popes. It would be an exaggeration to attribute all the difficulties that the Church goes through after the Second Vatican Council of Freemasonry, but also to silence her presence among the church hierarchy would be a great imprudence. In addition, let us remind you that the above list of Masons in the Vatican refers to the period when the Code of Canon Law was old, categorically forbidding belonging to the Freemason to all Catholics under the penalty of excommunication (curses), and "ecclesiastica sepultura privantur" (can. 1240).

Masonic ideology had a similar impact also on other DSW documents, especially on the new Code of Canon Law, and above all on the so-called "Ecumenism," or to de-Catholicising the Catholic Church and transforming it into the "Ecumenical Church", i.e. interfaith (which I write more extensively in the brochure "Sources of Modern Ecumenism"), and extends to all religions, even pagan. the list of 124 prelates-Masons, mainly working in the Vatican, is not a complete list when it comes to the entire clergy of the Catholic Church. These other data, as to the presence of Freemasonry in the universal Church, must be sought in each of the individual countries, which is not easy because only in some countries Freemasonry revealed its influence in the Church. One of the works on this subject is the book of the freemason expert Pierre Virion, published in France under the title "Mystere d'iniquite" in 1967, that is shortly after the DSW, and it refers almost exclusively to the situation of the Catholic Church in France, although it also informs a bit about the clergy in other countries, especially in Italy. So it is good that this book has finally been published (because with a thirty-year delay) recently published (1996) in Polish translation by the FULMEN publishing house, under the title "Mystery of injustice". We also remind you that the FULMEN publishing house has translated also other books about Freemasonry, such as the work of the French writer Arnaud de Lassus, "Freemasonry - is it a paper tiger?" And also the excellent work of the Polish expert on Freemasonry, Fr. Henryk Czepułkowski's "Anti-Church in Attack" (1994) and Georges F. Dillon, "Antichrist in the fight against the Church" (1994). Also, other publishers, such as Poznań's WERS, have recently published a number of books on Freemasonry, and therefore Catholics cannot complain about the lack of information about the danger that the Church is facing from Masonic ideology.

But despite the existence of so many works on the subject of Freemasonry, it is still considered by many Catholics, especially religious, a very useful institution, something that attracts and fascinates them, and Jesuits and Dominicans stand out in particular. Many of them, as soon as Freemasonry was revealed at the beginning of the eighteenth century, immediately joined it, and even founded lodges in their own religious buildings, and the cautions of the papal encyclical did not concern them much. On the contrary, they tried and continue to try to convince all Catholics that Freemasonry is a very glorious and useful institution, because it spreads the brotherhood of everyone with everyone. Just a few years before the DSW, many Jesuits and Dominicans returned to glorifying Freemasonry. One of the most ardent promoters of Freemasonry in the Church was and is still Fr. the Jesuit Michel Riquet, who specialized in matters of Freemasonry so much that he became an authority for the Freemasons themselves, giving conferences about Freemasonry in the Masonic Lodges, and one of the most famous was the conference given by my in the famous lodge "Volney" in the city of Laval (France) March 18, 1961. The text of this conference was later published in the semi-official journal of the Episcopate of France, "Documentation Catholigue". According to priest Riquet Freemasonry was born inside the Catholic Church, because its roots lie in the medieval guilds and brotherhoods of Christian bricklayers, cathedral and temple builders. The regulations of these fraternities demanded from their members not only a living faith in God in the Holy Trinity, but also the severity of life and mortification, hence I conclude that even today the Masons lead a more severe and mortified life than the Trappists. Also the later constitutions of the Masonic beds emphasize the moral values ​​of Freemasonry. However, he forgets Jesuit Riquet, that Freemasonry uses a calendar a few thousand years older than the Christian calendar and that it advertises its origin not from the medieval fraternities, and therefore Christian, but from the guilds and trade unions of the oldest pagan civilizations, and mainly from the alleged Atlantis, and at least from civilization of ancient Egypt and the Far East, attributing to the masonic masonry features of the construction of Egypt's pyramids. The most disturbing, however, is the pursuit of intimate coexistence of some religious orders of the Catholic Church with Freemasonry and total disregard for the opinion of the Freemasons of previous pre-Vatican II popes regarding its anti-Christian character. The freemasons themselves emphasize their pedigree from pre-Christian times and that their doctrine is above all naturalism, so the negation of everything that is supernatural, i.e. what is the essence of Christianity. It is after the DSW that we often meet in the Catholic Church with the teaching of almost exclusively naturalism, and even in the documents of the Holy See, and thus preaching natural or pre-Christian morality, and no wonder, since a significant proportion of Vatican employees are Masons.

Ks. the Jesuit Michel Riquet also informs (in the same issue of Documentation Catholigue. No. 1745) about the current state of Freemasonry, namely: The Great Lodge of England has as many as 7647 lodges (including also those existing outside of England), which includes over 600,000 people. In St.Zj. The Grand Lodge in Ohio has 681 registered lodges and 255,451 members. There are 995 lodges in New York with 224,405 members. The Great Lodge of Germany has 372 lodges and 20,321 members. The Grand Orient in Italy has 444 lodges and 30,000 members. In France, the Grand National Lodge of France, founded in 1913, has 220 lodges and over 6,000 members, including some French colonies. In addition to the above-mentioned lodges, called "regular", there are also lodges that are not considered "regular". These regular lodges have about five million members. Regarding lodges that are not considered regular, Documentation Catholigue does not give the number of members, although these lodges are also quite numerous and depend to some extent on the Grand Orient of France, at its headquarters at "rue Cadet" in Paris, it has about 30 thousand members. France at "rue de Puteaux 8" differs from other lodges by its Scottish rite, which maintains faith in God and Christian mysteries. Recently, the Grand Lodge of France has improved its relations with the Catholic Church and receives visits from bishops, mainly Bishop Perezil. This box has about 9,000 members. The "Human Rights" Lodge at "rue Jules-Breton" in Paris, founded in 1893, accepts both women and men as its members; it has an anti-clerical, theosophic and occult attitude. However, after DSW, almost all these lodges establish a dialogue with the Catholic Church.

According to Fr. Jesuit Michel Riquet, the DSW was followed by a new era regarding relations between the Church and Freemasonry, which he calls "the transition from curse to dialogue." The specialist in this "dialogue" between the Church and Freemasonry is mainly (though not only) Fr. Rosano Esposito, author of many works on this subject, including the following: "La Massoneria e L'Italia dal 1800 ai nostri giorni". Ed. Paoline, Roma 1979, ed. 5. "Le grandi concordanze tra Chiesa e Massoneria", Ed . Nardini, Firenze 1987. "Santi massoni al servizio dell 'uomo". Ed. Bastogi, Foggia 1992. The same author, that is Fr Rosario Esposito, wrote a long article on the subject: "Giovanni XXIII e la Massoneria Oggi", published in the magazine Masonic Massoneria Oggi. Issue from May 1995, in which he discusses the book of Monsignor Capovilla (former personal secretary of Pope John XXIII), analyzing the relations of Pope John XXIII with Freemasonry, and they were to be very friendly and cordial, although Pope John XXIII in his memoirs - he wrote the old condemnations of Freemasonry by many popes. In his encyclical "Pacem in Terris", Pope John XXIII distinguishes between "doctrines" and "movements"; doctrines, according to him, are unchanging, while "movements" are evolving, and therefore fundamental changes. Apparently John XXIII was to say to prelate Agostino Casaroli - who then in a conversation with Pope John XXIII complained about the reluctant attitude of the communist governments of Hungary and Czechoslovakia regarding the conclusion of the concordat - "please do not forget that the Church has many enemies, but she never adopts a hostile attitude towards any country."

In the same article the author reminds that Pope John XXIII had a very cordial dialogue with the Anglican Primate Geoffrey F. Fisher, although he was an outstanding freemason. He also emphasized that the Anglican Church had always maintained friendly relations with Freemasonry, and that much of the Anglican clergy belonged and still belongs to Freemasonry. He also reminds that the Anglican priest Walton Hannah, in his book "Christian by degrees" (London, 1955), who converted to Catholicism, states that 17 bishops and over 500 Anglican priests belong to Freemasonry. Primate Ficher joined the Old Reptonian Lodge in 1916 and in 1939 he was the Grand Chaplain of the Grand Lodge of the Mother in London.John XXIII made ecumenical contacts with London.The Primate Fisher, returning from the Middle East, paid a visit to Pope John XXIII (December 2, 1960). Rosario Esposito also writes extensively on this subject in his book 'Santi e massoni al servizio dell' uomo '. In the same article (in the journal "Massoneria Oggi" May 1995), Rosario Esposito raises the issue of the cordial relationship of Pope John XXIII with the outstanding freemason Marsaudon, stressing that they had an extremely cordial friendship. In 1964, the journal Juvenal of 25 September, he posted a long press interview by Jean Andre Faucher from Marsaudon. The text of this interview was later included in the book "De l'initation maconnigue a l'ortodoxie chretienne" (Paris, 1965, pp. 135-136). Here is a fragment of this text: "Faucher: Did you know Pope John XXIII well? -Marsaudon : I was very attached to Prelate Roncalli, the Apostolic Nuncio in Paris, He received me many times in the Nunciature, and Nuncio Ronalli visited me in my home in Bellevue, Seinet-Oise. When I became Master of the Order of Malta and I presented my anxiety to Prelate Roncalli because of my affiliation with Freemasonry. Later, when Prelate Roncalli was elected pope, I was received many times by him and encouraged to cooperate between the Church and Freemasonry. "

In the rest of this article, we learn that Pope John XXIII was highly praised by Italian Masons after his death. The author quotes many texts on this from the Italian and French press, and he was praised primarily for seeking rapprochement and cooperation between the Church and Freemasonry. The author ends his article reminding that he wrote a book on the subject of reconciliation between the Church and Freemasonry entitled "La ricociliazione tra la Chiesa e la Massoneria" (Ravenna, Longo, 1979, p. 46). These great supporters of cooperation between the Church and Freemasonry also include the priest Jesuit Caprile, the main editor of the magazine Civilta cattolica, who DSW has published many articles on the need for cooperation between the Church and Freemasonry. In these articles, he recalls the Church's old condemnation of Freemasonry and regrets that there was no proper understanding and cooperation in the past, contrasting the present condemnation with the current attitude of intercourse. The abolition of excommunication in the new Code of Canon Law for belonging to Freemasonry is now considered glorious. However, there is as yet no evidence that Freemasonry has changed its hostile attitude towards the Church. On the other hand, there is countless evidence that the Church is more and more influenced by Masonic influences in her doctrine and liturgy.

We have already seen that the encyclicals of recent popes are contrary to the teachings of former popes. What's more, you can see that the last encyclicals are steeped in Masonic ideology, and mainly naturalism. So it is not the teaching of the Church that infiltrates Freemasonry, but the Masonic ideology infects the teaching of the post-Conciliar Church, which is evident in the new Code of Canon Law, in the new Catechism of the Catholic Church, and above all in the last post-conciliar encyclicals of popes. The Catholic Church is becoming less and less Catholic every day, transforming itself into an "ecumenical" Church, assimilating Masonic ideology.