Welcome.

About This Book:

The Important Secret Of La Salette.

Changes and Concern:

What did St Malachy tell us about these last times

Christmas and Devotions

News

Details about The Book:

Wednesday 22 November 2017

BOOK: Genesis III:XV The Finale And The Second Coming Of Christ. ...

View all Latest News

This book retrieves the key to understanding these last times of the world.

Our Lady of La Salette: The Blessed Virgin Mary wept during Her apparition.

Questions And Answers About The Book:

These are general questions (questions and comments) which have
been formulated so as to be helpful in providing some particular
information about the book. Please also note what is said in the
Preface of the book, and which is shown here:

Also, please appreciate that the book itself provides further in depth
explanations on the points raised.

Questions and Answers.

Q.1 Does the book prove that these are the very last times of the
world as we know it?

A. The book presents powerful indications to the equivalent of
irrefutable evidence that these are now the very last times of the
world as we know it.

Q.2 Does the book prove that many alive today will witness the
Second Coming of Christ?

A. The book gives powerful reasons why it is reasonable to
anticipate that many born now will be teenagers at the Second
Coming of Christ.

Q.3 Does the book give various reasons for believing that these are
now the very last times of the world as we know it?

A. Yes, some cumulative, and some specific, and some significant
new information. These show that we are now living according to
(that we are bound up with) the last times as foretold in scripture and
with the prophesies that accord with that scripture.

Q.4 Is the new information about the Secret of La Salette?

A. The new information is separate to the Secret of La Salette. But it
is not separate to its last times context.

Q.5 The Secret of La Salette is a focus of the book. The warning in
the Secret specifically referred to is at para 11 and which states:

"In the year 1864, Lucifer with a great number of demons will be
unleashed from hell..................." [secret 11]

What did Melanie herself say in relation to this?

A. The seer of La Salette, Melanie Calvert Mathieu, told of a vision
that she received during the apparition, and which took place whilst
the Blessed Virgin Mary was speaking as to how "the dead and the
just will be made to revive." The vision showed Melanie that this
was a reference to the demon taking these appearances (of humans
who have lived on earth.)

Q.6 What words did Melanie actually use?

A. She said "these so called resurrected dead who will be nothing
other than the demon under these appearances......." [re:secret 12.]

Q.7 Does the book say about the fall of the apostate angels
themselves?

A. Yes. There is a chapter on the fall of the angels and of how this
links with the fall of mankind (the fall of Adam and Eve) in the garden
of Eden. It tells of God's Genesis decree [Genesis III:XV] given just
after the fall of Adam and Eve (and with them, mankind.) And, of
course, of the greatest help given to mankind; the Christ coming
amongst us to save us from the automatic destination of hell upon
death.

Q. 8 Does the book mention about hell?

A. Yes, there is a chapter about the reality of hell. But it is mainly
concerned with trying to understand and explain why the Church
stopped praying for souls who are in hell.

Q.9 Do you think that the Church should be praying for souls who
are in hell?

A. Yes!

Q.10 Does the book describe the ways in which the fallen angels
(incarnate demons) have ingratiated themselves anonymously
amongst mankind?

A. Yes. And this is an era of the greatest responsibility for humans,
to lead good lives in order to protect ourselves and to prevent
mankind (ever decreasing in numbers) individually and collectively
from going any further astray.

Q.11 Does the book focus on why this final chastisement is upon
mankind?

A. Yes, the earlier parts of the book focus on this from the very early
centuries onwards and on into the immediate build-up period.

Q.12 Is the timing of the chastisement significant?

A. Yes. The timing indicates that, although His Mercy is still upon us
individually, at some point in the very late eighteenth, or the very
early nineteenth century, God's Justice condemned mankind as a
species; that mankind had somehow now gone too far; to the point
of there being no way back. It coincides with the escalation of the
rights of man being placed above the Rights of God, a process that
began, inevitably, at the reformation with its consequent
fragmentation of beliefs and practices to gradually include the
upholding of all beliefs and none and with this an emerging
dominant secular direction. And the so called enlightenment of the
eighteenth century saw many believe that mankind was entering a
new type of post-Christian era and behave and influence
accordingly. And this saw, simultaneously, the Catholic Church being
ever increasingly undermined and sometimes to a quite drastic
extent even in many Catholic countries. And with this a number of
influential religious orders that had provided the framework of the
hitherto partially successful counter-reformation, were undermined,
expelled, and even suppressed.

Q. 13 When Our Lord is amongst us again, we will be able to ask
Him about all of this, and about many things. Is this mentioned in the
book?

A. Yes. I have made that point in the book.

Q. 14 Do you think that there is anything to be found in our Lord's
words as given Himself concerning the very last times that give an
indication of the last times predicament for mankind?

A. Perhaps as found in St Marks gospel, where Our Lord says:

...For in those days will be tribulations, such as have not been
from the beginning of the creation which God created until now,
nor will be. And unless the Lord had shortened the days, no living
creature would be saved. But for the sake of the elect whom he
has chosen, he has shortened the days..... [MK13:14 -27]
Some of the earlier texts do state this as being "no human creature
would be saved."

Q.15 Just going back to Melanie's Secret. The Church focused on
the parts of the Secret that referred specifically to the Church
Herself, there was also the difficulty that there were two versions of
Melanie's Secret. Can you tell us why there were two versions and
about the confusion this caused?

A. Yes, the apparition of the Blessed Virgin Mary; Our Lady of La
Salette, was of itself very formal. And given in the way that one
might expect of an Old Testament prophet. It was not, as it were, a
social visit from heaven. And some found it difficult to accept. But the
local Bishop; Bishop de Bruillard, in his eighties, renowned for his
holiness, and for his bravery as a young priest in ministering to
those caught up in the French revolution, would have known how it
accorded with the times. And the Blessed Virgin had wept during Her
apparition. As local Bishop it was Bishop de Bruillard's role to carry
out the investigation into the apparition, and which he immediately
did. The theological commission investigated and answered all
questions and objections, and was in place for two years. The
Bishop's favourable conclusions were then sent to Pope Pius IX,
who responded asking Bishop de Bruillard to build a beautiful church
at La Salette.

Q.16 Do you think that the Bishop being in his eighties was
significant?

A. Yes, with his background, and his experience; his understanding
the era. And also he would not have wanted to have any lengthy
delays in having the investigation carried out, and the conclusions
made known. His favourable conclusions meaning that the
apparition would be formally declared worthy of belief.

Q.17 Did the Bishop make the announcement straight away?

A. He was just about to when the Metropolitan Cardinal stepped in
to say that the announcement should not be made without the
contents of the Secret having been made known to the Church. And,
technically, the Cardinal had a valid point.

Q.18 Did this cause a dilemma for the Bishop?

A. The Bishop would not have put himself at odds with the Cardinal.
But it presented a huge dilemma, especially for Melanie, because
the Blessed Virgin had told her not to release the secret until 1858,
and it was then 1848. Ten years to wait and what would the
response to the Secret be? Much would have been on Melanie's
mind and at this time she was still only a teenager. And many
pilgrims were flocking to La Salette, which had its own spring of
healing water, and soon with some canonically approved miracles.
One hundred thousand pilgrims are said to have been at the sight of
the apparition for the first anniversary. For Melanie, not to gain
approval for the apparition would have been unthinkable.

Q.19 What did Melanie do?

A. After three years she wrote a short and general version of the
Secret, to be made known only to the Pope. This was sent to Pope
Pius IX and, within three months, Bishop de Bruillard had made the
announcement giving formal approval.

Q.20 What happened to the actual Secret?

A. Melanie sent it to Pope Pius in 1858, but there was no response
and it was soon classified as "lost." It was not until 1879 that Melanie
gained a Bishop's imprimatur for the Secret, meaning it would be
protected from being placed on the Forbidden Index. And it was at
this point that she showed a copy to Pope Leo XIII in Rome. He took
an interest in it, but soon all commentaries on it were placed on the
Forbidden Index.

Q.21 Was this because of what the Secret says about what will
happen to the Church?

A. Yes. The wording with the Index entries shows this entirely.

Q.22 Do you think that Pope Leo XIII and his successors recognized
anything to do with the Secret?

A. Yes. But not the full extent of its significance, even though the
parts they rejected (about the Church ) accord with scripture for the
very, very last times. But the difficulty for the Popes would have
been knowing how to deal with it, since in acknowledging it and in
making any parts of it known, it would also point to what would
happen to the Church. And which they would not have been able to
accept. And so, as they increasingly tried to protect the Church, it
was as though they knew and yet did not know.

Q.23 There was also another Secret given at La Salette, to the other
seer, Maximin Giraud. Is his Secret significant?

A. Yes his Secret is also significant and this is looked at in the book.

Q.24 When you say that the Popes tried to protect the Church, do
you mean their trying to protect the Church from modernisms?

A. Yes,

Q.25. The Popes pre-Vatican II warned continually against
modernism, can you give an example of this?

A. Yes, in his first Encyclical1 Pope Benedict XV, even though
immersed in the worries of World War one, ensured that the Church
maintained a strong vigilance as to its dangers. In pointing to those
who have followed its ways; he writes of both modernism and the
spirit of modernism, saying :

"...the monstrous errors of "Modernism," which Our Predecessor
rightly declared to be "the synthesis of all heresies," and solemnly
condemned. We hereby renew that condemnation in its
fullness.....Nor do We merely desire that Catholics should shrink
from the errors of Modernism, but also from what is called the spirit
of Modernism. Those who are infected by that spirit develop a keen
dislike for all that savours of antiquity and become eager searchers
after novelties..." [para 25]

Q. 26. Is Vatican II a focus in the book?

A. Yes, in the later part of the book there is a section on it; what took
place at the Council itself, and also how the Council has influenced
what has happened to the Church.

Q. 27. Is what has happened in the Church since Vatican II a focus
of the book?

A. Yes. A later part of the book.

Q. 28.Can you tell us a bit about this?

A. Yes.

Q. 29. Should Vatican II have been called?

A. No.

Q. 30. But surely it is for the Magisterium of the Church to call a
general Council if it wants to.

A. Yes, of course. However, it can be said categorically, that Vatican
II neither would nor could have been called if the Church had
recognized the warning about what would happen to the Church
given in the Secret of La Salette.

Q. 31 But why was Vatican II so wrong in the context of what it
sought to achieve?

A. Vatican II did not accord with the identity of a general Council of
the Church; it did not protect the Rock and Column of the Faith. A
general Council of the Church is supposed to protect the deposit of
Faith. With Vatican II, Church doctrine [the deposit of Faith]was on
the table, as per a general Council, but instead of it being the
subject of protection[how it could best be protected] it was subjected
to an agenda which focused on the expression of the Faith, and on
ecumenism. And so the wrong instruments, as it were, were applied
to the ingredients, and with the result of this being that instead of the
Faith being protected, it was exposed and made vulnerable instead.
And this was compounded, of course, with the famous ambush that
took place on the opening day (the French revolution in the Church.)
And which saw the Curia commissioners who were supposed to be
overseers at the Council replaced by clerics many of whom held
modernist views, and who now dominated not only the commissions,
but along with this, the documents, and the voting procedures.

Q.32 Is "French revolution in the Church" an accurate way of
describing what took place at the beginning of the Council?

A. It is a recognized description of what took place and is largely
accurate.

Q 33. What do you think have been the main affects of Vatican II?

A. That novelty has tried to sideline doctrine.

Q.34. What do you mean by this?

A. Catholic doctrine; the deposit of Faith, is grounded in Eternal
Truth, Divine Law and as found in Scripture; God's commands and
teachings. The Church accessed this at "source" at the right time
(apostolic times) and then built the Church (the Rock and column of
the Faith) under the guidance of the Holy Spirit, as reflected in Her
sacramental economy, devotions, prayers, and practices etc, and, as
necessity arose, down through the centuries, the protections put in
place to safeguard the Faith, from heresies and from any adverse
outside influences. The complete deposit of Faith.

Q. 35 How does novelty change this?

A. A novelty, as it were, by-passes this to develop things to suit a
specific agenda.

Q.36 Can you give an example of this?

A. Yes. Perhaps the classic example is found in the practice of
ecumenism, namely "communicatio in sacri" (worship in common.)
Such is forbidden by divine law and a sin against the Faith, as
reflected in the teaching always held in the deposit of Faith.

Q.37. Why is it forbidden by divine law and a sin against the Faith?

A. Because the Lex Orandi is the Lex Credendi (worship reflects
belief) we must worship God as according with what we believe. To
take part in worship in common (ecumenical services and worship)
is to reflect ecumenical belief; belief in an ecumenical community/
structure/ 'church.' And the same with all worship outside of the
Catholic Church in any context is against the Lex Orandi Lex
Credendi, and is a sin against the Faith.

Q.38. How did Vatican II introduce this novelty?

A. By inserting a 'qualifying' criteria (a novelty) a clause, into a
document which says that worship in common is only wrong in
certain circumstances, stating specifically that:

"Common participation in worship (communicatio in sacris) which
harms the unity of the Church or involves formal acceptance of error
or the danger of aberration in the faith, of scandal and indifferentism,
is forbidden by divine law."2

Q.39 But wasn't this new criteria concerning communicatio in sacri
said in the context of the separated Eastern churches because the
Church recognizes their sacraments and ecclesiastical structures as
valid on account of the earlier centuries long communion with Rome
and their apostolic heritage?

A. But those now separated are still separated from the Catholic
Church, as they themselves are often the first to say, and they hold a
number of different beliefs. But this new approach this 'qualifying'
novelty is both shown explicitly in the main document on
ecumenism3 as well as being implied (often ambiguously) in other
Vatican II documents as well. And, as is obvious from what has and
is taking place, this novelty has almost taken on a life of its own so
that worship in common is now happening everywhere and means
now that anyone in effect can go along to any service anywhere at
all and seek to justify it by saying that they are unaffected by it. And
that is what is happening.

Q. 40. And so in this example, the difference before and following
Vatican II is that before Vatican II the practice of worship in common
(because it in itself offends the Lex Orandi, Lex Credendi, and is
against divine law) was forbidden under the teachings of the
Church? But since Vatican II this is being sidelined to suit an
ecumenical agenda.

A. Yes.

Q 41 But wasn't there some sort inferences about worship in
common just before Vatican II.

A. Yes, it must be said that there was. But the flood gates were
opened at Vatican II

Q 42 To what extent has the Faith; the deposit of Faith, been
protected since Vatican II?

A. It has, to an extent. And especially earlier on, by those whose
cognizance was in the Faith from before Vatican II; this carried on
after Vatican II and has helped influence going forward. And, of
course, traditionalist groups have ensured the continued true identity
of the Church. But there are some very significant issues that are
happening in the Church.

Q. 43 How do you think that Vatican II affected the Clergy, especially
in the post -Vatican II trained clergy ?

A. As having, in effect, programmed the clergy to build a false
ecumenical structure alongside the Catholic Church. And
ecumenical as not being Catholic must, by definition, mean an
ecumenical/protestant structure.

Q.44 Do you mean through the promotion of ecumenism and
worship in common with the various protestant communities at the
same time as carrying out Catholic priest sacramental and other
Catholic practices?

A. Yes. An ecumenical (protestant) framework with its culture. And
this culture is very much linked with a requirement from Vatican II
that priests wipe out separateness and also what can be termed an
ecumenical re-write of history, that "future shepherds" ie future
bishops, develop an ecumenical approach to history,4 and which can
be very highly misleading. And this along with a personal theology
agenda to work from, as reflects the "pick and choose" theology of
Vatican II. And this is, of course, very serious and concerning.
Identity does matter because it obviously affects the Lex Orandi Lex
Credendi.

Q. 45 Are the faithful themselves caught up in this ?

A. Yes. Catholics, clergy on all levels and laity, are gradually being
aligned with an ecumenical(protestant) structure to then be funneled
into.

Q. 46.Can you give an example of an ecumenical re-write of history?

A. Yes. One is looked at below.

Q. 47 Is the Mass itself crucial in this whole context?

A. Yes. Because whoever controls the identity of the Mass controls
the identity of the Church. And the Common rite mass, when it
appears, will likely be the bridge link into the new
ecumenical /protestant structure.

Q. 48 Has there been an actual announcement as to the Common
rite?

A. Yes it was announced at the Vatican in 2011. Developments
since, for example with regard to the Ordinariate and the seeking to
agree on and share a common Eucharist with the Lutherans, have
indicated that the Common rite will have a distinctive protestant
identity.

Q. 49. Is the Tridentine Mass crucial to maintaining the identity of the
Catholic Church?

A. Yes. Of course it is so vital. The Canon of the Mass goes back to
at least the 4th century (traced in writings to that time) and the
Council of Trent and the Council of Florence both affirmed its origin
in Apostolic times. The Mass is Our Lord's great Sacrifice (which
was complete and for all time) but repeated; in an unbloody form,
everyday on the altar and with the faithful; both living and dead,
benefiting from Our Lord's precious Body and Blood and from the
graces and merits won for us through His great Sacrifice
accordingly. And with Our Lord Himself as the principal celebrant.
Pope(St) Pius X, echoing St John Vianney (patron saint of parish
priests) referred to the Mass as being: "The Highest prayer that
exists." It is the great offering to God the Father by God the Son
Himself. And so we can look at the Catholic Mass, the Tridentine
"Mass of Ages" in a very particular way precisely because we expect
it to be the very best that the Church can do. Our Lord God and
Saviour deserves the best for the reenactment of His sacrifice. And
because of this; what the Mass is, it had to be pristine; had to be the
very best; had to be protected and fortified; this all the duty and
primary role of the Church, guided by God the Holy Ghost, and so
this; the Tridentine Mass, must have fulfilled that role of being the
very best that the Church can do. It is not a question of a wardrobe
of Masses. There can be no better Mass. The Tridentine Mass is
fully qualified as being the Mass of the Catholic Church. To say
otherwise is to say that the Magisterium of the Church, under the
guidance of the Holy Ghost, failed Her Lord and Master in this one
of Her great primary functions and roles. Fr Faber, a convert to
Catholicism, described the sung Tridentine Mass as being "the most
beautiful thing this side of heaven."

Q 50. Yes. But because of it being banned from general use for so
long, it is the Novus Ordo that is known exclusively by almost all
practicing Catholics. Does the Novus Ordo retain much Catholic
identity?

A. The Novus Ordo retains a Catholic identity. But it is what might
be termed a transitional Mass, it retains a Catholic identity, but with
the active potential within it not to.

Q.51. What do you mean by this?

A The changes, the introduction of the Novus Ordo had its own
build up period and in that time, a number of the senior hierarchy;
Cardinals and Archbishops, endeavoured to do what they could to
protect as much of a Catholic identity as they could in the new Mass
that was being proposed. And to an extent they succeeded.

Q. 52. Can you give an example?

A. Yes. There was an indication of the changes ahead when the first
draft proposals emerged and the 'fight' (successful) at the 1967
Synod in Rome, to have the Orate fratres (Brethren, pray that my
Sacrifice and yours may be acceptable to God the Father almighty)
be re-instated that the proposals had left out. But also the
(unsuccessful) 'fight' to have the Mass termed: "The Mass" rather
than termed "The Lord's Supper or Mass" (reminiscent of Cranmer's
terminology.) And so the benchmark; the "tug of war" was at that
time becoming clear, between the Mass as a Sacrifice (Catholic) its
true identity, or the Mass as a narrative and a memorial of the Lord's
Supper (ecumenical/protestant.) And keeping in mind, for example,
that when the Novus Ordo first appeared it was most often said or
sung in Latin and with the priest facing the altar. But that gradually
changed. Latin, the sacred language of the Church, and which also
helps maintain unity of worship.

Q.53 And so how do you see the Novus Ordo and the benchmark in
practical terms now?

A. In the Mass being a Sacrifice, Catholic; "Go unto the altar of God"
(Calvary.) And the Mass as a narrative of the supper, a memorial
(ecumenical/protestant.) In terms of both the Novus Ordo (in its
potential), or the lurking Common rite mass this means a narrative of
past events, ie that the readings, rather than being an active focus
upon, instead replace anything that takes place by way of enacting
"here and now" (sacrifice.) And so if the readings are extended and
with community based features developing further eg bidding
prayers, and community based mass "themes" then this is a
protestant direction.

Q. 54 And so at the moment the Novus Ordo is Catholic?

A. Yes. It has a Catholic identity but which needs to be maintained
since it is in danger.

Q 55. Is it a great danger?

A. Yes. We must always remember that the Lex Orandi is the Lex
Credendi; the way we worship reflects what we believe. And the
Novus Ordo is very vulnerable. It is always the Tridentine Mass that
should be said or sung wherever this is possible. And there is a duty
to try and ensure that it is said or sung whenever possible.

Q 56. What stage would you say that the Church is at at the moment
and is this covered in the book?

A. Yes, this is covered in the book. And the following is what
happened to me recently on a Sunday morning in a Catholic Church,
in the context of the Tridentine. Perhaps this will give an idea of what
is happening and which many Catholics are as yet unaware of:

St Mary's Catholic Church , Chislehurst.

Q 57 Do you think that all Catholic parishes are in danger of this
happening; that a mix and match or new type of service, whatever it
might be, could just be introduced, and as though at random and
without any notification?

A. I think this evidences that they are.

Q.58 You have mentioned the Ordinariate. Is it mentioned in the
book?

A. Yes, it is focused on in detail in one of the later chapters of the
book.

Q. 59 Do you think that the Ordinariate is entirely Anglican?

A. Yes. As being an Anglican group which has rejected the direction of
mainstream Anglicanism. It tends to be characterized as having
rejected the authority of women in the Anglican communion. But it
also has traditionalist Anglican concerns about what it regards as
being liberalisms now within the Anglican liturgies.

Q. 60 What do you think that the Ordinariate is in the context of the
Catholic Church?

A. As being an Anglican group very committed to more traditional
Anglicanism, and which has rejected what is happening in their own
community but which refuses to convert to Roman Catholicism. And
has sought recognition of their Anglican group by the Holy See
instead; seeking specifically to be termed as being "in communion
with Rome." And seeking to be funded and resourced by the
Catholic Church.

Q.61 Can the Catholic Church give such a recognition to the
Ordinariate?

A. No, because it has no authority over an Anglican group, this is
because according to Church teaching, a protestant community is
non-apostolic, and is 'protestant' (in protest) against the Catholic
Church and so the Catholic Church can have no authority over any
defined as such. And Anglicanism, as Anglicans themselves would
be first to point out, is part of protestantism, not part of Roman
Catholicism. But the Ordinariate is being given recognition under the
ecumenical structure/framework of Vatican II that is being built and
taking shape alongside the Catholic Church and is a visible part of it.

Q 62. Do you think that the Ordinariate is in a way being used for
Vatican II purposes; that it is providing a type of Template for the
ecumenical(protestant) framework of Vatican II that is taking shape
alongside the Church?

A. Yes. It has its own powers and structures and is classed as being
a diocese and so it is a clearly identifiable "concrete" community
'church' structure for Catholics to be aligned with and into, but which
itself will then become more ecumenical; incorporating more and
different protestant denominations and their identities within its
framework.

Q. 63 But why can't the Ordinariate itself be Roman Catholic?

A. Because it cannot get over its first hurdle. It itself neither wants to
have, and cannot have, a Roman Catholic animus and identity .

Q. 64 Why can it not get over this hurdle?

A. Because under Anglicanorum Coetibus the Anglican
(protestant) elements have to retain their identity in order to
be included (have to be Anglican to qualify as inclusion criteria.) And
so they are Anglican and align with Anglican beliefs which must, by
definition, remain with them. And this point is very much emphasized
in Anglicanorum Coetibus III by the term "liturgical books proper to the
Anglican tradition." Therefore, this in Anglican protestantism.
And so it cannot overcome the hurdle(the inherent contradiction)
that in order for the liturgical elements to be those which the
Anglicans want to retain, they must be defined and identified as
Anglican; from the Anglican tradition, and so part of Anglican
worship culture, doctrine, animus and belief. And so to adapt them
out of Anglicanism cannot work with the necessary criteria for their
inclusion. Therefore, Anglicanism (protestantism) identity is retained.

Q.65. Do you think that problems have been caused by Vatican II
saying of the Church that "elements of sanctification and truth are
found outside of its visible structure."5

A. Yes. But this6 was only supposed to apply in relation to the
Church Herself. And so the separated Eastern Churches were
included (on account of their recognized sacraments; their apostolic
heritage, and ecclesiastical structuring.) The Anglican (reformation
protestant) community, however, was supposed to be the subject of
no more than dialogue7 hence the formation of the commission, the
ARCIC following Vatican II. But because it is a Vatican II novelty
and, as with any novelty, virtually uncontrollable, very many
communities outside of the Church now decide that it means
whatever they want it to mean .
And it is a dangerous novelty that was roundly condemned by the
Popes pre-Vatican II. In the context of worship in common, Pius XII
stated the following in Humani Generis 19508 [Concerning some
False Opinions Threatening To Undermine The Foundations of
Catholic Doctrine.) He writes:

"..But some through enthusiasm for an imprudent "eirenism" seem to
consider as an obstacle to the restoration of fraternal union, things
founded on the laws and principles given by Christ and likewise on
institutions founded by Him, or which are the defense and support of
the integrity of the faith, and the removal of which would bring about
the union of all, but only to their destruction" [para 12]

Q. 66 But why is it a novelty? And why is it destructive?

A. Because it tries to detach belief from expression. As though if all
say and do the same by way of expression, even though with some
different cultural expression, they will somehow all believe the same.
What needs to be remembered is that all denominations and
religions already all believe that they contain sanctification and truth;
and expression of beliefs can be similar or even identical, for
example, certain modes of prayer, incense burning etc. But It is
belief that gives a particular identity. And so, for example, with the
Anglican community; their identity, their belief is centred on their 39
articles of religion and in which are found beliefs that are very
different to Roman Catholic belief. In the 39 articles
Transubstantiation is not recognized, nor is the Mass as a sacrifice.
The sinlessness of the Blessed Virgin is not recognized. Purgatory is
not believed in, nor the invocation of the saints. Prayers for the
dead, always so vitally important and so intrinsic to Catholic belief,
are called "blasphemous fables and dangerous deceits"(art 31.)
Only two sacraments are recognized; baptism and "the supper of the
Lord." Justification by Faith alone; the belief that nothing a person
does affects their salvation and that good works (undefined) follow
on as the fruit of Justification (Luther's belief) are expressly taught in
the Articles. This is very different to Catholic belief.
Anglican ministers even take an oath to uphold the 39 articles at
their ordination. And the Book of Common prayer is known as "the
liturgical outworking of the articles."

Q 67. But with regard to the Ordinariate. It has said that it accepts
Church teaching and the Catechism of the Catholic Church.

A. But here Catholic identity and Vatican II "novelty" identity needs to
be looked at closely. Vatican II documents contain all sorts of
vagueness and ambiguities; the reasons why novelty has taken
hold. And the post Vatican II Catechism was actively promoted as
being ecumenical when it first appeared. It, in effect, contains
Catholic teaching and ecumenical teaching. And consider, for
example, the approach of the first leader (Ordinary) of the
Ordinatiate in the US and Canada. He provided a lecture program
on Vatican II to his Ordinariate, and regularly stated the teachings of
Vatican II to be "wonderful" and all whilst banning Latin (the sacred
and unifying universal language of the Catholic Church) from his
Ordinariate because it is not Anglican. A complete disregard shown
to the universal language of the Catholic Church
And also keeping in mind that the Complementary Norms (the
rules) governing the Ordinariate can be changed or adapted on the
application of an Ordinary and, since it has a complete structuring (is
its own diocese both alongside and within Catholic dioceses)
obviously the stronger foothold it gains there is little to stop it
applying things directly itself.
And with the Ordinariate the question is always begged: Why did
they not want to convert to Roman Catholicism?

Q.68 But are the Ordinariate Clergy not required to define
themselves away from Anglicanism?

A. No. Because the whole point of the Ordinariate is that it
specifically retains Anglicanism. And, in an interview in 2012,9 the
Ordinary of the England and Wales Ordinariate group made a point
of saying that they have not been asked to deny anything.

Q.69 But isn't the Ordinariate liturgy supposed to be compliant with
Church teaching?

A. But that is to do with another hurdle that the Ordinariate cannot
overcome. The Catholic Church has no authority over the Anglican
liturgy. And Anglican liturgy does not belong to the Ordinariate, it
belongs to the Anglican communion. And the Anglican liturgy was
written by protestants for a protestant service. And coming back to
its first hurdle, Anglicanorum Coetibus states that its liturgies must
be those proper to the Anglican tradition.
But even if an Ordinariate priest said the Catholic Mass (and the
same with regard to the Catholic sacraments) surely it must be illicit
because he is an Anglican.

Q.70 Before just picking up on that last point, are there any
indications as to how much Anglicanism is actually being retained?

A. The Ordinariate Mass is termed the Anglican rite. There seem to
have been no objections to it by the Ordinariate priests which
indicates that it is entirely Anglican. And when its Missal (Divine
Worship) appeared in 2015 there were no objections and perhaps a
response in Australia provides a good example as to why this is.

Q. 71 Is this something that took place when the Ordinariate Missal
was first introduced?

A. Yes. A talk that was given by an Australian Ordinariate priest
(Ramsey Williams) in 201510 to the Prayer Book Society(Book of
Common Prayer) about the new Ordinariate missal. He spoke of the
Missal saying how it:

"..is remarkable in that its texts are largely drawn from the Book of
Common Prayer and the Anglican tradition or 'patrimony'...."

He goes on to say :

".....This is the first time in history that distinctive elements of an
ecclesial community established at the Reformation have found an
honoured place in the life of the Catholic Church."

The question that needs to be asked from the fact of such a talk
even being given to the Prayer Book Society is this: Would it
condone such a talk if the Book of Common Prayer was being
revised to a greater or lesser extent; that is, if it was being altered or,
would they condone it if they considered it to be intact, honoured
and preserved in its protestant entirety? Surely it is that they think
that it is being honoured and preserved!

Q 72. What about Anglican Patrimony, is this preserved in its
entirety?

A. This is what provides us with an example of what might be termed
an ecumenical re-write of history.

Q. 73 What do you mean?

A. The CDF in conjunction with Anglicanae Traditiones (the Liturgical
Commission of the Ordinariate) decided to give a new definition of
the meaning of the term "Anglican Patrimony." In 2013 it stated:

"We have thought a lot about what constitutes Anglican Patrimony,
particularly as it involves the liturgy, and we have a working
definition. It is to say that "Anglican liturgical patrimony is that which
has nourished the Catholic faith within the Anglican tradition during
the time of ecclesiastical separation, and has given rise to this new
desire for full communion."11

This is a clear ecumenical re-write of history. Anglican liturgical
patrimony, based on the 39 articles, does not prompt a Roman
Catholic direction. Anglican liturgical patrimony does not mean
Roman Catholic liturgical patrimony. The reality is, for example, that
in Britain between 1673 (Test Act 1673) and 1829 all holders of any
public office were required to deny Transubstantiation and attend
Anglican communion (thus excluding Catholics from holding any
public office.) Anglican liturgical patrimony means what it says it
means: Anglican liturgical patrimony! And this is a serious matter.
This ecumenical re-write of history is trying to align high church
Anglo-catholicism (with its 39 Articles) with Roman Catholicism.
The vast differences between Anglicanism and Roman Catholicism,
is witnessed to by our brave Catholic recuscant martyrs. These
Catholics did not think that Anglican liturgical patrimony was Roman
Catholicism, and nor, as is abundantly clear, did the Anglicans
themselves. An ecumenical re-write of history helps no one because
it misrepresents background and is wrong for all concerned.

Q. 74. But ultimately, and picking up up on the point made above,
does not much of this all come down to how much and what kind of
training the Ordinariate priests are having?

A. There is virtually nil training for existing Anglican ministers
(layman according to canon law.) The Ordinands do have more
training but this is obviously dominated by Anglicanism in line with
the requirements for inclusion within the Ordinariate.

Q.75 The Anglican ministers obviously regard themselves as being
Anglican priests and of the Anglican tradition and they have taken an
oath to uphold the 39 Articles and so there must be some sort of
new training. What does the training consist in and what is the
normal time scale?

A. A transitional diaconate that lasts anything from one day to a few
months. The Ordinariate claimed recently to have more training but
this likely includes a discernment period.

Q.76. Can you give an example of this one day training?

A. Yes. in the US, Randall Fogle was ordained into the Ordinariate
diaconate on August 29th 2015 and into the Ordinariate priesthood
on 30th August 2015

Q.77 This is a very different to the training for a Catholic priest.

A. Yes, because the Ordinariate priests are not Catholic priests!
Training for a Catholic priest in normally six years, most often seven
years and can be longer is a member of a Religious Order, and
under Canon Law 1031 there should be a six month transitional
diaconate and this of course as the final part of their training.
At ordination the Church asks, through the laying on of hands by a
Catholic bishop, for an indelible print to be given by God the Holy
Ghost to Catholic men who have been trained for the Catholic
priesthood; most notably for their role in being instruments for
effecting the sacraments of the Catholic Church. This involves their
Church (the Roman Catholic Church) their adequate training
(anything from around six years upwards) and their intent.

Q.78 Yes. This all does seem very complex. Is there more in the
book on related matters, for example, the matter of priestly celibacy?

A. Yes.

Q.79 What are the ways in which the Ordinariate is infiltrating into
the Church?

A. At parish level and on an individual level. On an individual level
cradle Catholics can join if they have a family member who is eligible
to join (if an existing Anglican convert.) The rules were changed to
also now include those who have been baptized Catholics but not
yet been confirmed. Consider, for example an Ordinariate priest who
has taken over in (what was) a Catholic parish and who now is given
responsibility for the local Catholic school. There is nothing to stop
him actively trying to bring whole groups into the Ordinariate
annually. And it is likely that the rules will be changed further the
stronger the Ordinariate becomes.

Q.80 What about at parish level?

A. There are five separate, but overlapping ways in which the
Ordinariate is being accommodated by, and developing within, the
Catholic Church. Accommodated location and funding wise, and
accommodated integration wise.
There is the Ordinariate priest/deacon and his Ordinariate
parishioners/group who are using a Catholic parish as a host and/or
as its base. Second is where the Ordinariate priest and his
Ordinariate parishioners/group have their own premises/church
which was not previously a Catholic church (rare.) Third is where the
Ordinariate priest, with his Ordinariate group in tow, is taking over as
parish priest(parochial administrator)of an existing Catholic parish.
Four is where an Ordinariate priest is appointed directly a parish
priest (parochial administrator.) The appointments are made by the
Catholic Bishop (and, in effect, by the Ordinary.) For both three and
four this might be accompanied by the Catholic parish being formally
given over to the Ordinariate and which then becomes an
"Ordinariate" parish. Five is where there is no Ordinariate priest or
deacon and the Ordinariate group exists within a Catholic parish; but
which has a visiting Ordinariate priest. Or they can ask the Catholic
priest to say their Ordinariate mass for them in his parish.
In each case existing Catholics parishioners, and with those with
little or no understanding of what the Ordinariate is and what its
potential is to become in the future, are being encouraged to attend
Ordinariate services and to welcome Ordinariate groups and the
Ordinariate mass.
And May 2017 saw, in Torbay, the first church/parish of the
Ordinariate's own diocese(scenario two above.) And they will be
telling Catholics that they can attend and fulfill their obligations
there. And when it becomes a deanery, it must follow that all the
Ordinariate priests in the area in what were Catholic but are now
(formally or informally) Ordinariate parishes will be part of this
Ordinariate deanery. And all part of the Ordinariate diocese.

Q.81 But isn't the Ordinariate relatively small numbers wise?

A. It has over a hundred priests in England and Wales and has
already taken over a number of existing parishes. It is also saying an
Ordinariate mass in Catholic parishes. For example at St
Augustine's Abbey/shrine in Ramsgate the Ordinariate this year took
over in the time that was a Tridentine Mass on a Friday, and so an
Ordinariate (protestant) liturgy has replaced the Catholic Mass; the
Tridentine mass. And this also provides an example of many not
being aware of it as it was only announced for a while in the
newsletter. This seems to have taken place on the request of the
Ordinariate priest but who found a willing priest to accommodate
him. There is also the scenario mentioned in the context of what
happened at St Mary's, Chislehurst, above, that a few Ordinariate
members can ask a parish priest to say the Ordinariate mass for
them in his parish which will also see Catholics drawn into this.

Q. 82. And so it is being integrated rapidly.

A. Yes. And not only this, Catholic priests are now told that they
must go to an Ordinariate parish and say the Ordinariate mass if told
to do so and where they will be under the authority of the Ordinary.
And this is very serious. And what is taking shape is a template for
all Catholic parishes since all Catholic parishes will inevitably
encounter the Ordinariate in one way or another sooner or later. And
the introduction of the Common rite mass will be a very telling time.

Q.83. Can you give us an example of the way in which an
Ordinariate group might gradually take over a Catholic parish?

A. Yes, St Luke's in the USA. This Ordinariate group/parish has
moved into a nearby Catholic church. The immediate background to
the move in September 2014, was reported in the US Ordinariate
Observer's summer 2014 edition. It quotes the Ordinariate priest
who says:

"Rather than continue in the Bladenburg location, with all its
limitations, St Luke's and the Ordinariate reached out to the
Archdiocese of Washington, which is strongly committed to helping
the Ordinariate presence..........The Church of the Immaculate
Conception is less than seven miles from St Luke's, is located in a
growing and thriving neighborhood, and has offered Sunday morning
Mass times, rooms for refreshment and hospitality and Religious
education for St Luke's.... "

And so it is going to be resourced by the Catholic diocese. And
which means Catholic parishioners are, literally, accommodating it,
paying for it and enhancing it. Anglican patrimony; protestantism is
being infiltrated into this Catholic parish and indeed Catholics might
well ask whom will this "growing and thriving neighborhood" be
evangelized by?And what does the Religious education consist in?
St Luke's, in effect, has the potential to simply take over the entire
parish and which can be shown in the following: St Luke's refers to
itself in different ways; not only does it refer to itself as an
Ordinariate parish within the Catholic church of The Immaculate
Conception but also as "St Luke's at Immaculate Conception" and
also as St Lukes church.
And so this Roman Catholic church and with all of its facilities is
now in use for the Ordinariate as well. This is the first stage of
Ordinariate (protestant) integration in this parish. Further integration
is as follows.
The Ordinariate has the 08.30 am Sunday mass for its Ordinariate
Anglican rite mass. And it also has the 08.30 am weekday mass
It means that Roman Catholic parishioners who have always gone
to the early Sunday Mass now have to change to attend the later
Mass or attend the Ordinariate mass. Or in the case of the weekday
now most likely have to miss Mass. For those who know little or
nothing about the Ordinariate other than that they are being told to
be welcoming of it, they will attend the service at the usual time.
Acting as though it is its own parish church; St Luke's Ordinariate
parish priest also has confession times during the week. St Luke's
has its own Sunday Bulletin, its own parish coffee morning after its
Sunday mass; it has its own parish meetings and its own events.
And whilst all of this integration is going on there is, of course,
simultaneously being developed all the groundwork for the biggest
level of integration of all and which can be summed up by asking:
who will take over as parish priest when the priest of The church of
The Immaculate Conception leaves? Will the Ordinariate priest take
over as the parish priest?And if so who will be his assistant priest?
Another Ordinariate priest? And if he does take over as parish priest
of both parishes this will now be a fully Ordinariate parish. And will
he become the influential area Dean? What is to prevent the crossover
between an Ordinariate and Catholic deanery? And all situated
within a developing Ordinariate diocese within a Roman Catholic
diocese. All in the context of the Ordinariates own diocese.

Q. 84. Do you think that much funding is going to the Ordinariate?

A. Yes, we know it is because at its inception, Bishop Alan Hopes, a
convert to Catholicism following the ordination of women in the
Anglican community, and who has been highly instrumental in the
implementation of the Ordinariate (he was appointed as Episcopal
delegate for the Catholic Bishops Conference of England and
Wales, with responsibility for the implementation of Anglicanorum
Coetibus) stated that:

"..the bishops have very generously given a quarter of a million
pounds and I think we're seeking ways in which we can find money
from other funds. We're actively engaged in that."12
And so we know that diocesan funds are being used for the
Ordinariate.

Q. 85 Do you think the Ordinariate will draw the Catholic Church into
the Anglican community; in the US the Episcopalian (Anglican
communion) community etc ?

A. Yes. And once the common rite template is in place the same in
the context of the different national communities in different
countries, and then also with non - conformist communities in
different countries as well. And this especially in that Vatican II
deliberately delegated much to local Catholic bishops conferences in
each country, thus moving away from direct Vatican control. And for
example recently there has been much ecumenical engagement
with the Church of Sweden. And also the statement about a shared
Eucharist with the Lutherans.

Q. 86 Do you think that this is all in line with the warning given by
the Blessed Virgin about what will happen to the Church in the
Secret of La Salette ?

A. Yes.

Q.87 What can Catholics do?

A. It is a very difficult situation at this stage because very many in
the Church are pushing for this direction. But Catholics; the Clergy
on all levels and as supported by the laity, must do what they can
to be no part of it at all. It means seeking to ensure a Catholic identity;
the affirming of the sacraments, this is vital, and is affirming the
ecclesiastical structuring of the Church. It means keeping away from
ecumenism whilst keeping to pre-Vatican II teachings (the true Rock
and Column of the Faith) as much as possible.

Q. 88 What about all the other Christian communities. All will want to
prepare for the Lord's second Coming.

A. Yes. of course. And they themselves will need to consider the
situation very carefully.

Q.89 Do you want them to come into the Catholic Church?

A. Yes. Of course.

Q. 90 Many Catholics already have an understanding that we are
near to or are in the last times of the world because of the prophesy
of St Malachy. Is this looked in the book?

A. Yes it is looked at in some detail in the book. We are now in a
position to know that Archbishop Malachy in his prophesy of the
Popes (perhaps better termed a vision) accurately saw, and foretold,
in the year 1139, the number of future holders of the papal chair to
coincide precisely with these last times of the world.

Q.91 Can you tell a bit about what happened and about what St
Malachy tells us?

A. Yes. In 1139 Archbishop Malachy, an Irish prelate of the sees of
Armagh and Cashel in Ireland, was in Rome giving a report on his
dioceses to Pope Innocent II. And he was also there to receive his
two wool palliums (shepherd's cloak) in relation to his
Archbishoprics. Whilst there he had a vision in which he saw a long
line of Popes (holders of the papal chair.) And he attributed a verse
to each of those whom he saw. Josef Ratzinger(Benedict XVI) being
number one hundred and eleven on the list.

Q 92 How many were there on Archbishop Malachy's list altogether?

A. One hundred and thirteen. And with a name for the last one.

Q. 93 Many think it was one hundred and twelve, which is accurate?

A. Archbishop Malachy presented one hundred and eleven entries in
a one line verse. But for one hundred and twelve there is a two line
verse and for one hundred and thirteen, and which contains the part
about Petrus Romanus (Peter the Roman) feeding his flock in the
very last times of the world, there are eight lines.

Q. 94 Why is there a confusion as to whether there is one hundred
and twelve or one hundred and thirteen?

A. Because the last two and eight lines have, in recent centuries,
been written as one ten line verse. And this is thought to stem from a
seventeenth century translation. This translation presumably being
on account of a noticing of what appears to be an anomaly.

Q. 95 What is the anomaly?

A. That it is number one hundred and twelve who sits in the last
times of the world (last "extrema") and that number one hundred and
thirteen feeds his flock amidst many tribulations at the end "extrema"
"finis." And so the last two separately seems to create an anomaly.

Number 112 is:

In persecutione extre
ma sre. sedebit.

There will sit
in the final persecution of the Holy Roman Church.

And that for number 113 there is(written as eight lines in the Lignum
Vitae):

Petrus Romanus, qui pascet oves in maltis tribulationibus, quibus
transactis civitas septicollis difuetur, & judex tremendus judicabit
populum summa finis."

Peter the Roman, who will feed his flock among many tribulations
after which the seven hilled city will be destroyed and the dreadful
Judge will Judge the people. The End"

Q.96 What does the actual written text before the seventeenth
century itself show us?

A. As shown in the Lignum Vitae 1595, which shows the later part of
the text, it can be viewed here:

The pattern of writing, the entry positioning, the punctuation, shows
us that there were one hundred and thirteen entries made. And the
writer would have known this, and hence distinguishes the two when
otherwise there is no need to. This copy (Lignum Vitae) was made
by Fr Wion, a Benedictine monk for his history of the Benedictine
Order and copied under strict supervision from the text held in the
Vatican archives.
But I think in any case Jorge Bergoglio (Francis I) might be
discounted.

Q. 97 Why do you say this?

A. Because Archbishop Malachy had a vision, not an explanation.
He was a senior prelate of the Church, and if in his vision he saw
one dressed in papal robes(in white) and freely moving around the
Vatican and not a hostage or in exile in any way (ie Benedict XVI)
and who he had already identified and was on his list, it would have
been difficult for him to imagine a two in office at once scenario.

Q. 98 Does that mean that the next one will be Petrus Romanus?

A. No. Because Petrus Romanus is number one hundred and
thirteen.

Q. What if Archbishop Malachy did include Jorge Bergoglio (Francis
I) as number one hundred and twelve, will his successor be Petrus
Romanus?

A. No. Because number one hundred and twelve sits in the final
persecution of the Church. The most that it could mean is if there is
more than one sitting as number one hundred and twelve.
Something that has been remarked upon by Catholic commentators
in recent centuries.

Q. 99 What do you think that this all means?

A. I think it means that St Malachy saw exactly what is happening in
these years that directly precede Our Lord's Second Coming. And
that Catholics, in responsibility and maturity, must recognize that
without a most drastic of drastic changes in the Church (not
foreseeable) it is not possible for anyone remotely fitting the
description of Petrus Romanus to hold the papal chair. And that
since only a cleric who has come through the ranks of the Church
can sit in the papal chair, and who needs be voted in at a papal
conclave (and a now Vatican II papal conclave), then the one only
other person who can sit in the papal chair is St Peter himself. And I
think that the name "Peter" and the words "who will feed his flock"
reminiscent of Our Lord's own words to St Peter: "Feed my sheep"
tell us a great deal. And keeping in mind that in the earlier centuries
St Peter himself was regarded as being himself very prominent; as
being "current" in the papal chair: "Peter's chair."

Q. 100 But in a practical sense how can St Peter feed his flock?

A. It comes back to understanding that we are in the years that now
directly precede Our Lord's Second Coming, and Catholics; Clerics
and as helped by the Laity must do all they can to protect the
Church and prepare for the Lord. Have a focus on the event of Our
Lord's Second Coming and do all that we can, individually and
collectively, to ensure that the Rights of God are placed first; His
commands; His teachings.

Q. 101 Do you think that Our Lord is helping us Himself directly in
this era?

A. Yes. He knows the predicament that we are in and our whole
heavenly family are helping us and are close to us. Many things are
gathering momentum now in this great build up period.
But we must put the Rights of God first. And it is absolutely vital that
the structures of the Church are kept in place; the ecclesiastical
structure (vital); and that the hierarchy, clerics, and as supported by
the laity, keep the sacramental structures (vital) firmly in place. And
that the Church return to pre -Vatican II Church teachings.

Q. 102 Have you asked the Curia ?

A. I have asked the Curia (see letter sent to the Curia) for a
department to be set in the Church for preparations for Our
Lord's Second Coming to begin. And in the same letter ask for
a return to pre- Vatican II teachings

Q. 103. Do you see your role as helping the Church.

A. Yes.

Q. 104 Just going back to the book. Have you mentioned about the
extent of the current depletion of mankind?

A. Yes. I have written about it in a responsible way in order to
provide enough information as concerning these last times. This is in
order to try to encourage great responsibility in what is this most
difficult last era for mankind. Preparations for the Lord's Second
Coming should begin. And the Rights of God must be placed first. If
this happens, if this is focused upon then we can expect great help.
And mankind is in need of help, desperately.

Q. 105 Putting the Rights of God first is vitally important.

A. Yes. Vitally important and pray that Our lord's Second Coming be
soon, as anticipated.

Q 106 Is there more in the book that you have not mentioned here ?

A. Yes. Given to help. And the new information which will help
people to believe.

Q. 107. Does the book give an indication of a time scale as to our
Lord's Second Coming?

A. The next decade (2020's) can be considered to be the
penultimate decade in anticipation of the last (2030's.) Many
indications do point to this. It is for the reader of the book to discern
this themselves from the evidence that is given.

Angela Anne Mary St John. October 2017
Posted on 28th October 2017. Feast of St Jude and St James.

(Angela Anne Mary St John is also known as Angela Margaret Mary
Searles.)

Notes
1AD Beatissimi Apostolorum (Appealing For Peace)1914
2 Orientalium Ecclesiarium
3 Unitatis Redintegratio
4 As shown in Unitatis Redintegratio
5Lumen Gentium para 8(2)] also found in Unitatis Redintegratio
6 see. Unitatis Redintegratio
7 Unitatis Redintegratio [para 22]
8 Humani Generis
9Interview with La Stampa
10 Address- Prayer Book Society:"The Ordinariate and the Book of
Common Prayer": All Saints', East St Kilda 10.10.2015
11 Stated by Mgr S. Lopez of the CDF in 2013
12 Edward Stourton interview with Bishop Alan Hopes. BBC Radio 4
21/11/2010

Basilica of La Salette.

info@acatholicland.org • Copyright © 2017, A Catholic Land.