Meditation of Cardinal Prospero Grech OSA to Cardinals Gathered in Conclave

 

It's a sad end to the year 2019, with the death of Cardinal Prospero Grech OSA that was announced yesterday. Some years ago, this Blog had posted an article about this eminent son of Malta. Today, we post his meditation to the Cardinals delivered before the election of Francis as Pope. As far as we know, this is the first time that this meditation is being published on a Maltese website. We thank the former President of Pro Tridentina (Malta), Godwin Xuereb, who corresponded with the late Cardinal,who found this meditation for this Blog. This meditation remains valid, perhaps even more, than when it was delivered to the Cardinals.

 

Meditation of Cardinal Prospero Grech OSA to Cardinals Gathered in Conclave

 
At the venerable age of 87 I am one of the oldest members of the College of Cardinals, but as regards my nomination I am just a newborn; and since my life was always given to study, my knowledge of the affairs of the Curia do not exceed the third grade level. Only thus do I dare present this simple meditation in nomine Domini. What you are about to do in this Sistine Chapel is a kairos, an important moment of grace, in the history of salvation, which continues in the Church until the end of time. You are aware that this moment asks of you the greatest accountability. It does not matter if the Pontiff whom you will elect is of one nationality or another, of one race or another, what is important is only whether, when the Lord asks him the question “Peter, do you love me?” he can respond with utmost sincerity: “Lord, you know everything; you know that I love you”: (1)

Then the sheep entrusted to him by Jesus will be safe and sound, and Peter will follow Christ, the supreme Pastor, wherever he goes. Here I have no intention of presenting an identikit of the new pope, and much less present a work chart for the future pontiff. This delicate task is up to the Holy Spirit, who in recent decades has given us a number of great saintly popes. My intent is to draw some reflections from Scripture to help us understand what Christ wants of his Church, reflections that may help you in your discussions. During his life, Jesus sent the disciples to proclaim the Kingdom of God (2) The Kingdom has many facets, but we can summarize its essence as the moment of grace and reconciliation that the Father gives the world in the person and work of Christ. Kingdom and Church are not the same. The Kingdom is the fatherly sovereignty of God which encompasses all the recipients of his grace. After his resurrection, Jesus sent the apostles into the world to make disciples of all nations and to baptize them in the name of the Father, the Son and the Holy Spirit. (3) The Church does this by presenting the Gospel without compromise, without diluting the word. In the words of Paul: “For I am not ashamed of the Gospel, because it is the power of God for the salvation of everyone who believes, for Jew first and then for Greek “. (4) When we descend to making compromises with the Gospel it is emptied of its dynamis, as if the dynamite contained in a hand grenade were removed from it. We should not give in to the temptation even to think that, since the Second Vatican Council has resolved the question of salvation even for those who are outside the Church, the need for baptism has been relativized. Today we add the neglect of so many indifferent Catholics who forget or refuse to baptize their children. The proclamation of the Gospel of the Kingdom of God is expressed in the announcement of “Jesus Christ, and him crucified.” (5) Both the divine sonship of Christ and his crucifixion are the scandalum crucis, “foolishness to those who are perishing, but to those who are saved, to us, the power of God.” (6) It is precisely this scandal of the cross, which humbles the pride of the human mind and elevates it to accept a wisdom that comes from above. Even in this case, relativizing the person of Christ, placing him next to other “saviours”, means emptying Christianity itself of its substance. It is precisely the preaching of the absurdity of the cross, which in less than three hundred years, reduced to a minimum the religions of the Roman Empire, and opened the minds of men to a new vision of hope and resurrection. Today’s world is thirsty for the very same hope, for it suffers from an existential depression. The crucified Christ, however, is intimately linked to the crucified Church. It is the Church of the martyrs, those of the first centuries up to the many faithful who, in certain countries, expose themselves to death simply by going to Sunday mass. But the crucified Church is not limited to its martyrs. When she reveals the person, teaching and behavior of Christ, she does no more than present the Truth, which is Christ Himself. (7) The Church, therefore, asks men to see themselves in the mirror of Christ and of herself. Everyone wants to know the truth, but when it reveals our faults it is then hated and persecuted: “Oculis aegris odiosa lux, quae sanis amabilis”, (8) Augustine says. And Jesus predicts: “If they persecuted me, they will persecute you.” (9) So then, persecution is a quid constitutivum of the Church, as is the weakness of her members, from which she cannot be separated without losing her individuality, it is a cross that must be embraced. Persecution, however, is not always physical, there is also the persecution of lies: “Blessed are you when they insult you and persecute you, and falsely say all manner of evil against You because of me.” (10)

You have experienced that recently from some of the media who do not like the Church. When allegations are false it is not necessary to give them attention, even if they cause immense pain. It is another thing when truth is spoken to us, as happened in many of the accusations regarding pedophilia. Then one must humble himself before God and men and try to eradicate the evil at all costs, as Benedict XVI did with great remorse. It is only thus that one regains credibility before the world and gives an example of sincerity. Today many people do not come to believe in Christ because his face is obscured or hidden behind an institution that lacks transparency. But if we have recently lamented so many unpleasant events that took place among clergy and laity, even in the papal household, we must think that these evils, as serious as they are, when compared with certain evils of the past history of the Church, are no more than a cold. As, with God’s help, these evils of the past have been overcome, so will the present crisis. But even a cold must be treated well so that it does not develop into pneumonia. The evil spirit of the world, the mysterium iniquitatis, (11) is continually striving to infiltrate the Church. Also, let us not forget the admonition of the prophets of ancient Israel to not seek alliances with either Babylon or with Egypt, but to follow a pure policy ex fide trusting only in God (12) and his covenant. Take courage! Christ raises our spirits when he exclaims: “Have confidence, I have overcome the world.” (13)

Let us now take a step forward in our question concerning the will of God in regard to the Church. There is no doubt that the unity of his body is the summum desideratum of Christ, as evidenced by his priestly prayer at the Last Supper. (14) Unfortunately, Christianity is still divided, both in faith and in love. The first attempts at ecumenism immediately after the Second World War are bearing fruit (I remember being present in some meetings with Romano Guardini at Burg Rothenfels), as well as the commitment that came from Unitatis redintegratio. But there is still a long way to go. Prejudices die very slowly and to reach a theological accord is not easy. We are tempted to grow weary along this road that often seems a one-way street. But to stop the dialogue would go explicitly against God’s will. Of greater service than discussions or ecumenical meetings, however, is confident and intense prayer on all sides and a common path towards holiness and the spirit of Jesus. No less easy for the next pontiff will be the responsibility for maintaining unity in the Catholic Church itself. Between ultra-traditionalist and ultra-progressive extremists, between priests rebelling against obedience and those who do not recognize the signs of the times, there is always the danger of minor schisms which not only damage the Church, but which go against the will of God: unity at all costs. Unity, however, does not mean uniformity. It is clear that this does not close the door to intra-ecclesial discussion, present throughout the history of the Church. All are free to express their thoughts about the task of the Church, but they should be put forward in keeping with the deposit of faith, which the Pope, together with all the bishops, have the task of guarding. Peter will fulfill his task more easily the more he shares it with the other apostles. Unfortunately, today, theology suffers from post-modern thought that reigns in the philosophical sphere, and we need a good philosophical foundation to be able to develop teaching with a valid hermeneutic that speaks an intelligible language to the contemporary world.

It often happens, however, that the proposals of so many faithful for progress in the Church are based on the kind of freedom that is found in the sexual realm. Certainly laws and traditions that are purely ecclesiastical can be changed, but not every change indicates progress; we must discern whether these changes serve to increase the holiness of the Church or to obscure it. Let us now turn to an even more serious chapter. In the West, at least in Europe, Christianity itself is in crisis. Europe did not even want to take into consideration its own historical Christian traditions. There is a rampant secularism and agnosticism that has various causes, to mention a few: the relativization of truth, the result of the aforementioned post-modern thought, a theme often emphasized by Benedict XVI, a materialism that measures everything in economic terms, the legacy of governments and parties that had the intention of removing God from society, the explosion of sexual freedom and that rapid advancement of science that knows no moral and humanitarian restraints.

Besides, there reigns a carelessness and ignorance not only of Catholic doctrine, but of the very ABCs of Christianity. Therefore there is felt to be an urgency for the new evangelization, which begins with the pure and simple kerygma announced to non-believers, followed by a continuous catechesis nourished by prayer. However, the Lord, is never crushed by human carelessness. It seems that, while in Europe, doors are being closed to him, they are opening elsewhere, especially in Asia. And even in the West, God will not fail to preserve a remnant of Israel that does not kneel before Baal, a remnant which we find principally in so many lay movements equipped with different charisms that are making a strong contribution to the new evangelization. These movements are full of young people, so loved by the last two popes. They are the seed that, well cared for, will grow into a new tree full of fruit. We must watch carefully, however, lest specific movements believe that the Church is contained only in them. In short, God cannot be defeated by our carelessness. The Church is his, the gates of hell can wound the heel, but they can never undo her. So far we have spoken of popes, cardinals, bishops and priests, but there is another factor of hope in the Church that we must not neglect, the sensus fidelium. Augustine calls it “the interior Master” in every believer, and St. John “the anointing” that teaches us all things. (15) It creates in the depths of the heart that criterion of discernment between truth and falsehood, it lets us distinguish instinctively that which is secundum Deum from that which comes from the world and from the evil one. (16)

According to Dei Verbum 8, the sensus fidelium is also a locus theologicus that must be taken into account by the pastors of the Church. The embers of devout faith are kept alive by millions of simple believers who are far from being theologians, but who, from the intimacy of their prayers, reflections and devotions, can give profound advice to their pastors. They are those who “will destroy the wisdom of the wise, and will make void the understanding of the clever.” (17) This means that when the world, with all its knowledge and intelligence De conclavi ad eligendum Summum Catholicae Ecclesiae Pontificem 357, abandons the logos of human reason, the Logos of God will shine in simple hearts, which form the substance from which the backbone of the Church is nourished. But why am I telling you all this? It is because, while professing the common belief that the Holy Spirit is the soul of the Church, we do not always take it into consideration in our designs on the Church. He transcends all sociological analysis and historical prediction. He surpasses the scandals, internal politics, careerism and social problems, which, in their complexity obscure the face of Christ which must shine through thick clouds. Let us listen to Augustine: “The apostles saw Christ and believed in the Church they did not see; we see the Church and must believe in Christ whom we do not see. Adhering firmly to what we see, we will come to see him whom we do not now see. ” (18)

And you, why are you here? In 1961, John XXIII received in audience the diplomatic corps accredited to the Holy See in this Sistine Chapel. He pointed out the dominant figure of Christ the Judge in the fresco of Michelangelo, and told them that Christ will judge even the work of individual nations in history. You find yourself in this same chapel, under the figure of that Christ, with his hand raised, not to crush, but to illuminate your vote, which is to be secundum Spiritum, not secundum carnem, that is, “Non in sinistrum nos ignorantia trahat, non favor inflectat, non acceptio muneris vel personae corrumpat.” In this way the one elected will not only be yours, but essentially His. I would like to close on a lighter note. This is not the first conclave in which I have been present. I was also in the conclave of Paul VI, as a simple sacristan who prepared the altars. One day Cardinal Montini came to me and asked me to hear his confession, two hours later he was pope. When he died, the conclave was readied, and there were with us at the College of Saint Monica three cardinals, among them Cardinal Luciani. Being the oldest present, it fell to me to give them a farewell greeting before their departure for the Sistine Chapel. I remember saying: “To wish you good luck is not tasteful, to say goodbye is even worse. I say only: God bless you. ” I am a bird of good omen! The same greeting I offer to you: The Lord be with you and bless you.

1 Cfr Gv 21, 17-19.
2 Lc 9, 2. De Conclavi ad eligendum Summum Catholicae Ecclesiae Pontificem 353
3 Mt 29, 19.
4 Rm 1, 16.
5 1 Cor 2, 2.
6 1 Cor 1, 18.
7 Gv 14, 6.
8 Conf. VII, 22. 354 Acta Apostolicae Sedis – Commentarium Officiale
9 Gv 15, 20.
10 Mt 5, 11.
11 2 Ts 2, 7.
12 Cfr Is 30, 1; 31, 1-3; Os 12, 2.
13 Gv 16, 33.
14 Gv 17.
15 Cfr Ger 31, 34.
16 1 G v2, 20. 27; 4, 1-6.
17 1 Cor 1, 19.
18 Sermo 328, 3.

Source: Acta Apostolicae Sedis – 5 Aprilis – 3 Maii 2013.

Lettera Apostolica in forma di Motu proprio circa la Pontificia Commissione “Ecclesia Dei”, 19.01.2019

Da oltre trent’anni la Pontificia Commissione Ecclesia Dei, istituita con il Motu proprio Ecclesia Dei adflicta, del 2 luglio 1988, ha assolto con sincera sollecitudine e lodevole premura al compito di collaborare coi Vescovi e coi Dicasteri della Curia Romana, nel facilitare la piena comunione ecclesiale dei sacerdoti, seminaristi, comunità o singoli religiosi e religiose, legati alla Fraternità fondata da Mons. Marcel Lefebvre, che desideravano rimanere uniti al Successore di Pietro nella Chiesa Cattolica, conservando le proprie tradizioni spirituali e liturgiche.¹

 

In tal modo, essa ha potuto esercitare la propria autorità e competenza a nome della Santa Sede su dette società e associazioni, fino a quando non si fosse diversamente provveduto.²

 

Successivamente, in forza del Motu proprio Summorum Pontificum, del 7 luglio 2007, la Pontificia Commissione ha esteso l’autorità della Santa Sede su quegli Istituti e Comunità religiose, che avevano aderito alla forma straordinaria del Rito romano e avevano assunto le precedenti tradizioni della vita religiosa, vigilando sull’osservanza e sull’applicazione delle disposizioni stabilite.³

 

Due anni dopo, il mio Venerato Predecessore Benedetto XVI, col Motu proprio Ecclesiae unitatem, del 2 luglio 2009, ha riorganizzato la struttura della Pontificia Commissione, al fine di renderla più adatta alla nuova situazione venutasi a creare con la remissione della scomunica dei quattro Vescovi consacrati senza mandato pontificio. E, inoltre, ritenendo, che, dopo tale atto di grazia, le questioni trattate dalla medesima Pontificia Commissione fossero di natura primariamente dottrinale, Egli l’ha più organicamente legata alla Congregazione per la Dottrina della Fede, conservandone comunque le iniziali finalità, ma modificandone la struttura.⁴

 

Ora, poiché la Feria IV della Congregazione per la Dottrina della Fede del 15 novembre 2017 ha formulato la richiesta che il dialogo tra la Santa Sede e la Fraternità Sacerdotale San Pio X venga condotto direttamente dalla menzionata Congregazione, essendo le questioni trattate di carattere dottrinale, alla quale richiesta ho dato la mia approvazione in Audientia al Prefetto il 24 successivo e tale proposta ha avuto l’accoglienza della Sessione Plenaria della medesima Congregazione celebratasi dal 23 al 26 gennaio 2018, sono giunto, dopo ampia riflessione, alla seguente Decisione.

 

Considerando mutate oggi le condizioni che avevano portato il santo Pontefice Giovanni Paolo II alla istituzione della Pontificia Commissione Ecclesia Dei;

 

constatando che gli Istituti e le Comunità religiose che celebrano abitualmente nella forma straordinaria, hanno trovato oggi una propria stabilità di numero e di vita;

 

prendendo atto che le finalità e le questioni trattate dalla Pontificia Commissione Ecclesia Dei, sono di ordine prevalentemente dottrinale;

 

desiderando che tali finalità si rendano sempre più evidenti alla coscienza delle comunità ecclesiali,

colla presente Lettera Apostolica ‘Motu proprio data’,

 

Delibero

1. E’soppressa la Pontificia Commissione Ecclesia Dei, istituita il 2 luglio 1988 col Motu Proprio Ecclesia Dei adflicta.

 

2. I compiti della Commissione in parola sono assegnati integralmente alla Congregazione per la Dottrina della Fede, in seno alla quale verrà istituita una apposita Sezione impegnata a continuare l’opera di vigilanza, di promozione e di tutela fin qui condotta dalla soppressa Pontificia Commissione Ecclesia Dei.

 

3. Il bilancio della Pontificia Commissione rientra nella contabilità ordinaria della menzionata Congregazione.

 

Stabilisco, inoltre, che il presente Motu proprio, da osservarsi nonostante qualsiasi cosa contraria, anche se degna di particolare menzione, venga promulgato mediante pubblicazione sul quotidiano L’Osservatore Romano uscente il 19 gennaio 2019, entrando in immediato vigore, e che successivamente sia inserito nel Commentario ufficiale della Santa Sede, Acta Apostolicae Sedis.

 

Dato a Roma, presso San Pietro, il 17 Gennaio 2019, VI del Nostro Pontificato.

 

Francesco

 

____________________

¹Cf. Joannes Paulus PP. II, Litterae Apostolicae ‘Motu proprio datae’, Ecclesia Dei adflicta’, 2 Iulii 1988, AAS, LXXX (1988), 12 (15 Nov. 1988), 1495-1498, 6a.

 

² Cf. Rescriptum ex Audientia Sanctissimi, 18 Oct. 1988, AAS, LXXXII (1990), 5 (3 Maii 1990), 533-534, 6.

 

³ Cf. Benedictus PP. XVI, Litterae Apostolicae ‘Motu proprio datae’, Summorum Pontificum, 7 Iulii 2007, AAS, XCIX (2007), 9 (7 Sept. 2007), 777-781, 12.

 

⁴ Cf. Benedictus PP. XVI, Litterae Apostolicae ‘Motu proprio datae’, Ecclesiae unitatem, 2 Iulii 2009, AAS, CI (2009),

 

8 (7 Aug. 2009), 710-711, 5.

 

UPDATE: Massive liturgical changes - Benedict XVI's reaction

A weak Pope Emeritus fights for the liturgy he loves so much.

 

Four months ago, this Blog had revealed that this year the Novus Ordo Lectionary and Calendar are to be imposed upon the Extraordinary Form of the Roman Mass. However, there is increasing opposition within the Roman Curia to such changes - led by Pope Emeritus Benedict XVI. A man of integrity and a towering intellect whose theological writings will endure, Benedict XVI, albeit very frail, does not want the dismantling of the work done that culminated in Summorum Pontificum.

 

Benedict XVI's letter to the Italian daily Corriere della Sera, published on 7 February 2018, gives a hint of where the Pope Emeritus' heart lies.

 

“Dear Dott. Franco, 

I was moved that so many readers of your newspaper would like to know how I am spending this last period of my life. I can only say that with the slow decline of my physical forces, interiorly, I am on a pilgrimage towards Home. It is a great grace for me to be surrounded in this last, sometimes a little tiring, piece of road, by such love and goodness that I could not have imagined. In this sense, I also consider the question of your readers as an accompaniment along a stretch. This is why I cannot but be grateful, assuring all of you of my prayers. Best regards.” (Emphasis ours)

However, the modernist wing continues the implementation of its task unabated. The so-called 'reform of the reform' will be further weakened, at the expense of the pre-Conciliar liturgy as much as possible. More on this to follow...

Bad news from India

Cardinal Oswald Gracias

A serious development for the Tridentine Mass is occurring in India. According to an article by Dr Aubyne Savio Fernandes, in the Archdiocese of Mumbai, Tridentine Masses are offered in 3 churches: Victoria Church (Mahim), St. Peter’s Church (Bandra) and St. Anthony's Church (Malwani, Malad). In order for these to take place, permission was obtained - after tough negotiations - from Cardinal Oswald Gracias, who first wanted proof that a stable group desired the Mass. When a list was provided, Cardinal Gracias said that he did not have Latin conversant priests. 

The current situation is as follows:

• two priests are more than 80 years old. 
• other priests would like to say the Tridentine Mass, but are afraid of being transferred to remote places, as apparently has already been the case.
• Bishop Bosco Penha is very much against the Traditional Latin Mass and allegedly is responsible for vitiating the careers of many priests.
• the same bishop defines any priest who says the Tridentine Mass as "Lunatic Priests".  
• the SSPX is banned from offering the Tridentine Mass in the Diocesan Churches, and is forced to provide its services from residential flats.

This situation is alarming in particular because Cardinal Oswald Gracias is among the eight cardinals from around the world who were appointed by Pope Francis in an advisory council to look into ways of reforming the Vatican bureaucracy. This council will help the Pope revise the Apostolic Constitution on the Roman Curia Pastor Bonus. Cardinal Gracias was appointed Archbishop of Mumbai by Pope Benedict XVI in 2006. He was raised to the cardinalate in 2007.

Bl. Anne Catherine Emmerich - prophecies about Holy Mass & the Catholic Church

Blessed Anne Catherine Emmerich - prophecies for our times?

These prophecies were made by 1820 by Anna Catherine Emmerich, a stigmatized Augustinian nun who bore the wounds of Jesus on her body and who lived many years solely on the Holy Communion until  she died. She was given many visions of our Blessed Lord and Lady including their earthly lives, printed into books. The following prophecies were recorded in The Life of Anne Catherine Emmerich (1870) by Rev. Carl Schmoeger, C.SS.R. 

 

In many cases the similarities with the post-Vatican II traumas suffered by the Church are striking.

 

 1.  "Among the strangest things that I saw, were long processions of bishops. Their thoughts and utterances were made known to me through images issuing from their mouths. Their faults towards religion were shown by external deformities ... I saw what I believe to be nearly all the bishops of the world, but only a small number were perfectly sound. I also saw the Holy Father - God-fearing and prayerful. Nothing left to be desired in his appearance, but he was weakened by old age and by much suffering. His head was lolling from side to side, and it dropped onto his chest as if he was falling asleep ...Then I saw that everything pertaining to Protestantism was gradually gaining the upperhand, and the Catholic religion fell into complete decadence. Most priests were lured by the glittering but false knowledge of young school-teachers, and they all contributed to the work of destruction. In those days, Faith will fall very low, and it will be preserved in some places only, in a few cottages and in a few families which God has protected from disasters and wars." This seems to be an allusion to the last months of the pontificate of Benedict XVI and the Vatileaks scandal.

 

Pope emeritus Benedict XVI and Pope Francis

2. "I saw also the relationship between two popes ... I saw how baleful would be the consequences of this false church. I saw it increase in size; heretics of every kind came into the city of Rome. The local clergy grew lukewarm, and I saw a great darkness... I had another vision of the great tribulation. It seems to me that a concession was demanded from the clergy which could not be granted. I saw many older priests, especially one, who wept bitterly. A few younger ones were also weeping. But others, and the lukewarm among them, readily did what was demanded. It was as if people were splitting into two camps." This could (hopefully not) refer to a future situation between popes Francis and Benedict XVI, or perhaps another era when two popes will be living at the same time. Interestingly, the prophecy does not consider any of the popes as being an anti-pope.

 

3. "I saw that many pastors allowed themselves to be taken up with ideas that were dangerous to the Church. They were building a great, strange, and extravagant Church. Everyone was to be admitted in it in order to be united and have equal rights: Evangelicals, Catholics, sects of every description. Such was to be the new Church ... But God had other designs. ... I saw again the new and odd-looking church which they were trying to build. There was nothing holy about it ... People were kneading  bread in the crypt below ... but it would not rise, nor did they receive the body of our Lord, but only bread. Those who were in error, through no fault of their own, and who piously and ardently longed for the Body of Jesus were spiritually consoled, but not by their communion. ... I saw deplorable things: they were gambling, drinking, and talking in church; they were also courting women. All sorts of abominations were perpetrated there. Priests allowed everything and said Mass with much irreverence. I saw that few of them were still godly... All these things caused me much distress." One is inclined to think that the prophecy refers to abuses by priests on minors, ecumenism implemented erroneously and abuses in the Novus Ordo Missae.

Jesus saying Holy Mass

4. "I had a vision of the holy Emperor Henry.  I saw him at night kneeling alone at the foot of the main altar in a great and beautiful church ... and I saw the Blessed Virgin coming down all alone. She laid on the altar a red cloth covered with white linen. She placed a book inlaid with precious stones. She lit the candles and the perpetual lamp. Then came the Saviour Himself clad in priestly vestments. He was carrying the chalice and the veil. Two angels were serving Him and two more were following ... Although there was no altar bell, the cruets were there. The wine was as red as blood, and there was also some water. The Mass was short. The Gospel of St. John was not read at the end. When the Mass had ended, Mary came up to Henry, and she extended her right hand towards him, saying that it was in recognition of his purity. Then she urged him not to falter. Thereupon I saw an angel, and he touched the sinew of his hip, like Jacob. Henry was in great pain; and from that day on he walked with a limp ..." This is quite difficult to understand. But the interesting part is related to the fact that Jesus celebrated a Tridentine Mass without the last part, or else a Novus Ordo Missae in Latin - otherwise Blessed Emmerich would have mentioned the fact that it was in a vulgar tongue.

 

Thunder hits St. Peter's - the last day of Benedict XVI's pontificate.

5. "I saw the Church of St. Peter and an enormous number of people working to demolish it. At the same time I saw others repairing the Church. The demolishers took away large pieces; they were, above all, sectarians and apostates, in the majority. In their destructive work these people seemed to follow certain orders and a certain rule. I saw with horror, that among them were Catholic priests. I saw the Pope praying, surrounded by false friends who frequently, did the contrary of what he had ordered." Could be a reference to the current situation whereby Pope Francis will attempt to reform the Roman Curia after Vatileaks.

6. "In the centre of Hell I saw a dark and horrible-looking abyss, and into this Lucifer was cast, after being first strongly secured with chains; thick clouds of sulphurous black smoke arose from it's fearful depths and enveloped his fearful form in the dismal folds, thus effectually concealing him from every beholder. God Himself had decreed this; and I was likewise told, if I remember right, that he will be unchained for a time fifty or sixty years before the year of Christ 2000. The dates of many other events were pointed out to me which I do not now remember, but a certain number of demons are to be let loose much earlier than Lucifer, in order to tempt men, and to serve as instruments of divine vengeance." The timing here is particular, 1940 - 1950 coincides with the Second World War but, more importantly, with the following dates: 

• 1942: Pope Pius XII assigned a project for liturgical codification to Benedictine Father Pio Alfonzo, a liturgist who taught at the College of the Propaganda and advised the Sacred Congregation of Rites. Fr. Alfonzo's "General Norms," however, was not acted upon at that time.
• 1946: in an audience with Carlo Cardinal Salotti, Prefect for the Congregation of Rites, Pius XII instructed Salotti to begin a study of the general reform of the liturgy. In the same year Pius XII determined that a Commission for General Liturgical Restoration be established to consider that nature and substance of a general reform of the liturgy and offer concrete proposals. 
• 1948: Pius XII selected the members of the Commission. Father (later Cardinal) Ferdinando Antonelli, OFM, was named General Director and Fr. (later Archbishop) Annibale Bugnini was named Secretary.