Fatima Perspectives #1204
The situation now developing in Italy, whose President, Sergio Mattarella, has outrageously blocked the formation of a new government by the coalition of “Euro-skeptic” parties (the Five Star movement and the Lega party) that triumphed in the last election, appears to have the stench of Vatican involvement in favor of continued EU-dominance in Italian affairs.
The pseudonymous commentator “Pezzo Grosso,” in an article appearing on Marco Tosatti’s blog, writes (my translation): “I would never have imagined that even the current government of the Holy See would intervene in support of this course of action. And in fact there is circulating the unconfirmed report that a very high personage who resides in the Vatican has intervened with President Mattarella, inviting him to do what he has done. Is it true? I don’t know. But it would not surprise me, seeing the results.” Nor would it surprise me, given the extent to which the human element of the Church has become, since Vatican II, what Antonio Socci calls a “social assistant to the New World Order.”
The primary means by which the Adversary has installed this new order, thus destroying what was once Christendom, is the process of constructing the sociopolitical novelty of the unitary nation-state by means of revolutionary violence, with the outcome kept in place with as much coercion as required from time to time. The Age of Democratic Revolution has been followed by the Age of Absolute Obedience to the secular nation-state of political modernity.
The great scholar of religion and politics, William T. Cavanaugh, has aptly described the process as a “flattening” of the “complex space” of the Christian commonwealth, with its numerous intermediary bodies standing between civil power and the individual, above all the Church, into a “simple space” in which the weight of an unchallengeable state drives the Church and other competing institutions below the level of publicly controlling influence. Religion, first and foremost, is thus privatized. Which means that the Catholic Church in particular is de facto reduced to a kind of non-governmental organization (NGO) whose role is limited to serving the ends of the State, or at least refraining from any serious opposition to the ends of the State.
Hand in hand with this process is a revolutionary mania for the centralization of power, which in Italy began with the so-called risorgimento, the campaign by Masonic revolutionaries to overthrow the temporal power of the Pope and absorb the papal states into a “unified” Italy whose capital would be Rome. A revolution that succeeded after rivers of blood were shed, leaving the Pope but a small enclave in the middle of the city, surrounded by walls.
But even this centralization is not enough for the powers that be, who demand a unitary nation-state encompassing all of Europe, meaning the EU. Bending to the will of Brussels, Mattarella has usurped the will of the Italian electorate by refusing to perform his ceremonial function of accepting the Minister of Finance proposed by the new governing coalition in the Italian parliament, thereby preventing the new government from coming into existence. Brussels prefers a technocrat who will not threaten Italy’s continued participation in the Euro zone.
Pezzo Grosso sums up the lesson to be learned with bitter irony: that “elections serve exclusively to assess the political maturity of a people. If this people demonstrates immaturity, it must be helped not to make mistakes. The European government is a manifestation of the Ventotene applied in practice” — a reference to the Ventotene Manifesto of 1941, calling for a “united” Europe and a world government.
As this column goes to press, there is word of a possible breakthrough in the form of an alternate choice of Finance Minister that Mattarella, continuing to usurp power, would “allow” as more acceptable to EU interests. Even if it happens, one must still confront the reality of a Church now reduced to the status of a vassal of the EU, especially under this pontificate. As Pezzo Grosso observes: “[I]t seems clear that immigration aimed at religious syncretism is one of the first strategic objectives of this pontificate… What should we do then? Find a Charles V to arrange a visit to him from the lansquenets?” An astonishing reference to the German mercenaries who rebelled against Charles and sacked Rome in 1527, attacking the very Pope with whom Charles had merely sought an audience.
What does it say about the condition of the Church today that a Catholic writer would suggest, albeit tongue-in-cheek, that an invasion of Rome might be necessary to defend the Faith against Rome. But such is the apostasy that “begins at the top,” as predicted in that part of the Third Secret which, as Tosatti himself has argued, has not yet been revealed.
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