Many have commented that the depth of frustration and anger over the Pennsylvania Grand Jury report as well as Archbishop Vignano’s testimony is because they prove that the response by Church authorities to the first clergy abuse crisis in 2002 was inadequate and insincere.
The current crisis, however, is not the second but the third major series of revelations of abuse and cover-up in the Catholic Church. In Pope Benedict’s 2010 (‘Year of the Priest’) Christmas address to the Curia, he laments the new round of abuse reports, primarily from western Europe, and recalls a vision given to St. Hildegard: Continue reading “Pope Benedict’s ‘Year of the Priest’ Warning to the Curia”→
This highly credible prophecy from around 1884 was a revelation to Pope Leo that God would be agreeing to a frightening request from Satan:
“Grant me one century and more power of those who will serve me, and I will destroy it [the Church].”
One can try to ascertain when the 100-year period began by looking for possible watershed events that tipped the Church into the trend of decline that persisted throughout most of the 20th-century. Conversely, one can look for the opposite as well, events suggesting that the deterioration in the Catholic Church that’s been evident for generations might have been reversed. Archbishop Vigano’s recent exposure of the corruption in the Church and the naming of authorities at the top of the Church hierarchy may have represented the latter.
Over at the Remnant, Christopher Ferrara draws a conclusion that is shared by many:
“I believe that Archbishop Viganò’s precious testimony is a sign that Heaven itself is now responding to the “need for justice” in the Church. Whether or not justice involves the resignation of the most wayward Pope in Church history, the inevitable season of justice will culminate in the triumph of the Immaculate Heart of Mary and the Church’s restoration. This will be a final victory over the enemies within and their apologists.”
A number of Catholic prophecies identify a year in which will mark the reversal of a period of persecution the Church will undergo just prior to the time of the Antichrist. The prophecies suggest that at that time the persecution will have reached an apex, and through divine intervention, the Church will be ultimately liberated. The year isn’t named but will be characterized by the following:
“When the Feast of St. Mark (April 25) shall fall on Easter, the Feast of St. Anthony (June 13) on Pentecost, and that of St. John (June 24th) on Corpus Christi, the whole world shall cry, Woe!” (Ven. Magdalene Porzat, ca. 1850).
This confluence occurred in 1943 and will occur again in 2038, and then not until 2190. What makes this prophecy intriguing is that 2038 will likely be during St. Hildegard’s era of the Grey Wolf, the conclusion of which is represented by the sudden ending of a period of persecution and a glorious new beginning for the Church.
A related prophecy appears in a sixteenth-century document known as the Prophecy of Orval. This is not a person but the name of a Cistercian monastery in Belgium which still exists today. A fragment of the anonymous prophecy, discovered in its archives in the mid-nineteenth century,describes the exact length of a period of God’s chastisement of His people which occurs near the time of the Antichrist: Continue reading “St. Hildegard and The Convergence of Feast Days in 2038”→
French economist Thomas Piketty’s 2014 best seller, Capital in the 21st-Century, is a historical study of wealth inequality since the industrial revolution. He demonstrates that an increase in income inequality was inherent to capitalism. The formula was simple, if the rate of growth on income derived from invested assets (stocks, bonds, real estate, etc.) is higher than the gross domestic product (GDP — the rate of growth of the economy), then national wealth will be gradually concentrated in the hands of existing holders of investment assets.
The author’s painstaking statistical analysis was the first of its kind and his work is admired by a broad range of economists. He notes that there are troubling social consequences when inequality reaches a certain level, as it did just before WWI and WWII. He also discovered that the inequality is never corrected by economic growth. Continue reading “The Grim Consequences of Growing Wealth Inequality in the U.S.”→
The following will occur in the daytime sky on Sept. 23rd:
“And a great sign appeared in heaven: A woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars: And being with child, she cried travailing in birth, and was in pain to be delivered” (Revelation 12:1-2).
As the sun envelopes the constellation Virgo (a virgin maiden in Greek mythology) the moon will cross beneath her feet. At the same time twelve stars will congregate just above her head, nine from the constellation Leo plus three visiting planets: Mercury, Venus, and Mars.* The planet Jupiter (mythological king), which had entered Virgo’s torso back on Dec. 1, 2016, will have just exited between her legs on Sept. 12th, 9 1/2 months later. (Recall that Jupiter’s entry into the constellation Leo represented the birth of a prince in Babylonian astrology and inspired the journey of the Magi). Continue reading “The Celestial Phenomenon on Sept. 23 and Revelation 12”→
It is generally agreed that the illuminations which accompany Hildegard’s Scivias (Rupertsberg Manuscript) were either sketched and painted by her, or produced under her supervision. The image of the Church as a Bride appears periodically throughout her visionary work. In Book III, Vision 11, chap. 13, which immediately follows her description of the era of the Grey Wolf, she describes the vision that corresponds to the illumination here:
“And I saw again the figure of a woman whom I had previously seen in front of the alter that stands before the eyes of God, …but now I saw her from the waist down. And from her waist to the place that denotes the female, she had various scaly blemishes, and in that latter place was a black and monstrous head.”
The Bride who appeared in an earlier vision only from the waist up is now seen fully complete, which reflects that the last days have arrived. Importantly, Hildegard adds that by this time the Church will be “…replete with the full number of her children” (Chap. 13); it will have completed her mission of evangelization. Continue reading “St. Hildegard’s Unsettling Vision of the Bride of Christ”→
In canon lawyer Ed Condon’s recent article critical of the Pope’s actions against the Knights of Malta, he makes an astute observation about possible unintended consequences:
The disregard for the mutually sovereign relationship between the Holy See and the Order sets a precedent in international law, which will now lurk under the Secretariat of State’s dealings with other governments like an unexploded bomb.
Cardinal Parolin should prepare to see today’s actions cited as legitimate precedent when the IOR, commonly called the Vatican Bank, finds its sovereign independence under renewed pressure from other countries or international bodies. [emphasis mine]
With respect to the bank, one has to ask just how long the Italian government’s going to tolerate this institution? While the current pontiff had promised to clean up Vatican finances, he recently ordered Archbishop Becciu to abruptly cancel an outside audit of the bank by PricewaterhouseCooper. According to journalist Edward Pentin, it was over the issue of transparency: Continue reading “The Vatican Bank May Be Running Out of Time”→
In 2010, Msgr. Charles Pope penned an article entitled “What is the Sign of Jonah and Has it Come Upon Us“. He focused on the Lucan version of the story, exploring the history of Jonah’s encounter with the Ninevites to come up with a deeper meaning for the “sign”. This eventually leads him to wonder if there is a similar threat which is directed at Western society today and the Church in particular, offering his own words of warning. Much has changed since 2010 and in revisiting this article Monsignor’s words seem almost prophetic.
The passage from St. Luke:
“This generation is an evil generation; it seeks a sign, but no sign will be given it, except the sign of Jonah. Just as Jonah became a sign to the Ninevites, so will the Son of Man be to this generation. At the judgment the queen of the south will rise with the men of this generation and she will condemn them, because she came from the ends of the earth to hear the wisdom of Solomon, and there is something greater than Solomon here. At the judgment the men of Nineveh will arise with this generation and condemn it, because at the preaching of Jonah they repented, and there is something greater than Jonah here” (Luke 11:29-32).
In a speech presented at the World Youth Day in Poland, Bishop Nunzio Galantino, General-Secretary to the Italian Bishop’s Conference, recounted the story of Sodom and Gomorrah in a way that irritated Father Z. The bishop had concluded the story at the end of Genesis 18, the dialogue with Abraham, saying, “…The city [Sodom] is saved because some righteous ones are there, even though a few of them.” I would have guessed that the bishop may have accidently misstated himself, but he repeats again in the next line “the city was saved”. Genesis 19, which concludes the story with the destruction of Sodom, was omitted.
This should not come as a complete surprise. It was and is still commonly taught in the universities that the story of Sodom and Gomorrah was a legend, along with the Tower of Babble, creation story, Noah’s Ark, etc. Since elements of many of these stories can be found in the mythological literature of other Ancient Near Eastern religions, it was assumed by many Biblical scholars that by the time they were written down, the Hebrews had simply adapted these fables to their unique monotheistic conception of God. Particularly for older theologians, like Bp. Galantino, interpreting these Biblical accounts literally would be naïve, thus leaving them open to creative interpretations or to be disregarded as anachronistic and irrelevant to today’s world.
With respect to Sodom, however, proof of its existence appeared in the 1980s. An archaeological site in present day Syria had uncovered a Middle Bronze Age city-state named Ebla. In it they found a library containing tablets that included geographical guides, and a list of cities that included Sodom.
In fact, archaeologists might have actually found Sodom in the Southern Jordan Valley, a Middle Bronze Age site known as Tall El-Hammam. One of the archaeologists working on the project, Steven Collins, concluded it was Sodom based on information from the book of Genesis:
“Theorizing, on the basis of the Sodom texts, that Sodom was the largest of the Kikkar [the Jordan ‘Disk’, or ‘well-watered plain’ in the Biblical text] cities east of the Jordan, I concluded that if one wanted to find Sodom, then one should look for the largest city on the eastern Kikkar that existed during the Middle Bronze Age, the time of Abraham and Lot. When we explored the area, the choice of Tall el-Hammam as the site of Sodom was virtually a no-brainer since it was at least five to ten times larger than all the other Bronze Age sites in the entire region, even beyond the Kikkar of the Jordan.”
He sees evidence of a sudden abandonment of the city and no subsequent re-population of the area for 700 years. He notes also that the site,
“…included a large monumental complex in the lower city/tall, remains of a mudbrick palatial structure in the upper city/tall (called the ‘red palace’ because of the color of the mudbricks due to a fiery conflagration).”
While evidence of destruction by fire is common to Near East archaeological sites, broken pottery shards have been found that were melted down by a heat level that would have to have been much higher than that of a normal fire, even a kiln.
Less likely the site of Sodom is an area on the west side of the Dead Sea traditionally called the Mountains of Sodom and the Cave of Sodom. It’s a desolate area primarily comprised of salt. How this area came to be identified with Sodom is not clear; there are no remains of a city in the area. However, since it is on the coast of the Dead Sea, there are many pillars of salt, many of which eerily take on a human-like form. One in particular is even commonly referred to as Lot’s wife.
Bishop Galantino naturally prefers to talk to the kids about God’s mercy (Genesis 18), but is it helpful to ignore His judgment (Genesis 19)? Doesn’t the former necessarily imply the latter? The sin of Sodom was that as a sovereign city-state it had legitimized sexual behaviors that were contrary to divine natural law. But isn’t that exactly what sovereign Western states are doing today by means of their courts and governmental authorities? At some point following this Year of Mercy could the West experience a Year of Judgment?
St. Hildegard wrote that in a period of time that precedes the Antichrist the Catholic Church will be punished for many sins, noting three in particular: fornication, rapine (theft or plunder), and murder (Scivias Book III, Vision 11, Chapter 13). The case for the first two as being present today isn’t difficult to make: the clerical sex abuse of children is probably the worst sexual scandal in Church history, and the well-documented troubles of the Institute for the Works of Religion (the Vatican Bank) should be a cause of embarrassment and anger for all Catholics (see Gerald Posner’s recent book, God’s Bankers). But what about homicide?
The murder accusation could be made for a number of reasons, like supporting an unjust war or the uncovering of murderous intrigues within the higher levels of the hierarchy. The latter likely only occurs in mystery novels and the former isn’t very conceivable; on the question of war the Church seems to be moving in the direction of pacifism.