Leo Lyon Zagami is a writer and researcher who wrote a popular blog concerning his direct involvement with the New World Order and secret societies connected to it. He is the author of numerous books in his native Italian on a variety of subjects ranging from history of the secret societies and the Vatican to geopolitical matters.
Pope Francis: The Last Pope?: Money, Masons and Occultism in the Decline of the Catholic Church
by Leo Lyon Zagami, Brad Olsen (Foreword by) Leo Lyon Zagami
eBook
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ISBN-13:
9781888729573
- Publisher: Ccc Publishing
- Publication date: 04/01/2015
- Sold by: Barnes & Noble
- Format: eBook
- Pages: 224
- Sales rank: 170,952
- File size: 10 MB
Read an Excerpt
Pope Francis: The Last Pope?
Money, Masons and Occultism In the Decline of the Catholic Church
By Leo Lyon Zagami
Consortium of Collective Consciousness
Copyright © 2015 Leo Lyon ZagamiAll rights reserved.
ISBN: 978-1-888729-57-3
CHAPTER 1
HABEUS JORGE
* * *
The Great Refusal from Celestine V and Ratzinger
* * *
"I, Pope Celestine V, urged on by legitimate reasons, by humility and weakness of my body and the malice of the people, in order to recover with consolation the life beforehand, the lost quiet, I leave freely and spontaneously the Papacy and expressly renounce the throne, to the dignity, to the burden and to the honor that it involves. I give in this moment, The Sacred College of Cardinals, the ability to choose and provide, according to Canon law, a shepherd of the Universal Church" -Celestine V, Papal Bull, Naples, December 13, 1294
This is the text of the previously best-known papal abdication in the history of the Church, issued by Celestine V, born Pietro Angelerio da Morrone, who died a prisoner to his successor the Cardinal Benedetto Caetani, who then ascended to the Papal throne as Boniface VIII in the castle of Fumone. After only four months of his coronation, and despite numerous attempts by Carlo d'Angiò to dissuade him, on December 13, 1294, during consistory, Celestine V began reading the abdication, risking the creation of a schism. With this gesture, Celestine V was the sixth and last Pontiff after San Clement I, Pontian, Silverio, Benedict IX and Gregory VI, to abdicate in church history.
Seven centuries later, Benedict XVI decided to follow in Celestine V's footsteps. Only history will tell us what judgment posterity will ascribe to the shocking choice made by Joseph Ratzinger to abandon the Petrine ministry. The historiography portrays an uncertain picture on the abdication by Celestine V, who, until the pontificate, had been described as being unanimously devoted to contemplation and the search of God. Very few cardinals have had judgments as controversial regarding Celestine V as the condemnation by Dante Alighieri, who stated that he made the great abdication because of cowardice. In fact, provoked by his abdication, Dante would challenge the Pope's act, and the ascension to the throne of Boniface VIII as the White Guelph, as an interference into politics, and deeply disapproved of. (From Wikipedia: The Guelphs and Ghibellines are factions supporting the Pope and the Holy Roman Emperor, respectively, in central and northern Italy.) For this reason the Florentine poet immortalized the Pontiff in the third Canto of "The Divine Comedy," and placed him in the anti- hell, a place where you would find the souls of resignation, namely those that were profoundly mediocre. In this place, you would find those who have not committed anything egregious in life, but nothing grand either. They are excluded from hell, but at the same time are denied justice and access to paradise.
Yet Dante didn't reveal the name of "the shadow of the man who resigned in cowardice." It was the first commentaries on the Comedy that attempted to uncover the identity of the soul placed by Dante in the anti-hell. With the exception of the poet's son, Jacopo Alighieri, the great majority agreed to identify him as Pietro da Morrone, also known as Celestine V. In 1324, Graziolo Bambaglioli identified the indolent with "Brother Peter de Morono, who so cowardly resigned the pontificate." A more in-depth comment was made by Jacopo Della Lana when he suggested that Pietro da Morrone was a hermit of great faith and penance, who despised the "intrigue and duplicity of the court" and this was the motive that has put him on a collision course with the papal court. The Cardinals, unable to convince him with arguments that "worldly wealth acquired was misused and appropriated," devised a deception of voices at night in his bedroom, pretending to be angels sent by God, and urging him to give up the papacy. Upon hearing this for several nights, "Celestine" convinced himself, believing them to be "insufficient and bad, and to refuse, and so he did."
Around this time, Guido da Pisa became convinced that Dante referred to Celestine, but pointed out that no one that had renounced the papacy for "indolence of heart," but instead to "save his soul by humility." Among his contemporaries, Celestine's gesture was welcomed in sharply contrasting ways. Prompting some praise, as with Francesco Petrarca, who called the Pontiff's choice a gesture "by a great and free spirit, who knew no limitations, a truly divine spirit," yet from others, a condemnation. In line with the thought of poet Petrarca, while on a visit to Abruzzo, the land in which Celestine lived and was ordained, in his Homily given at Sulmona on July 4, 2010, Joseph Ratzinger exalted Celestine for his inner strength in his search for God, assisted by that internal silence one obtains when, "perceiving the voice of God, capable of guiding his life."
Ratzinger thus insinuates this as a way to consider Celestine's entire life and an understanding of his abdication as a gesture "inspired" by God's grace: "Pietro Angelerio since his youth was a 'searcher of God,' a man who was consumed with searching and finding the answers to the grand questions of our existence. Who am I? Where do I come from? Why do I live? For whom do I live? And there he embarked in the search for truth and happiness. He embarks in the search for God and to hear the voice decides to separate himself from the world and live the life of a hermit. The silence thus becomes the element that characterizes his daily life. And it is in this exterior silence, but more than that, in this internal silence that he perceives the voice of God, capable of giving orientation to his life. Here is the important aspect for us: We live in a society in which each space, each moment seems as if it must be 'filled' by our initiative, from our activity, our thoughts and dreams: it seems thus, that there is not the time to listen, nor to communicate with God. Dear brothers and sisters! We should not fear the creation of silence within us and outside of us if we want to be capable of perceiving the voice of God, but also the voice near us, the voice of others. But it is important to delineate a second element: The discovery that Pietro Angelerio makes is not the result of an exertion, but rather, it was through the grace of God, that he perceives it. Thus all he had, all he was, came from within: It was given to him through grace, it was thus also a responsibility before God and before others. Whilst our lives are very different, even for us the same rule applies; everything that is essential for our existence was donated without our contribution. The fact that I live doesn't depend on me; the fact that there were people who introduced me to life, that taught me what it is to love and be loved, who have transmitted to me faith and opened my eyes to God: everything thus is grace and is not 'done by me.' By ourselves we could do nothing without it being donated to us: God always anticipates in every single life the good and the bad so that we can easily recognize His grace, with a ray of light he reveals his goodness. This is why we must pay attention, always paying attention to our 'internal eyes,' those within our heart. And if we begin to recognize God in his infinite goodness, then we will be able to see, with stupor, in our own lives — like the Saints — the signs that God, who is always near us, who is always good to us, who says to us: 'Have faith in me!' In this internal silence, in the perception of his presence, Pietro del Marrone matured, and further, experienced the beauty of creation, done through the hands of God: He knew how to perceive the profound sense, respected the signs and the rhythms, he used it for what is essential in life. [...] Finally, one last element: Saint Peter Celestine, in conducting the life of a hermit, he wasn't 'closed within himself,' but was possessed with a passion to bring the good news of the gospel to his brothers. It is the secret of his pastoral fruifulness that he wanted to 'remain' with God, in prayer, as it is remembered in contemporary Gospel songs: The first imperative is always to pray to the Lord of the harvest (cfr LC10,2). It is only after this calling that Jesus defines certain obligation to his disciples: The serene announcement, clear and courageous of the message of the Gospel — Even in moments of persecution — without surrendering to the fashions of the times, nor to the violence or imposition of the times; the detachment brought about by our preoccupation with things — such as money or clothing — confiding in the providence of the Father; the attention and cure for the sick in body and in spirit (cfr Lc 10,5-9). These were the characteristics of the brief and agonized pontificate of Celestine V, and these are the characteristics of the missionary activity of the Church in each epoch."
Benedict XVI closed the homily by asking "the example and intercession" of Celestine V, which would accompany himself, and all the faithful in their path. A plea which was made evident just three years later, with his abdication. But the similarities between Celestine V and Pope Benedict XVI go well beyond the choice of abandoning the Petrine ministry. Both are, in fact, proven to be driven more to asceticism, contemplation and solitude, then that of the leadership of the Christian flock. Both Benedict XVI and Celestine V were willing to abandon the clerical life to devote themselves to ascetic vocation.
Fate had something different in mind with a very different responsibility, namely the papacy. The Monaco hermit and the cardinal theologian were "forced" to give up their plans for an ascetic life of peace, solitude and research to ascend to the papal throne, bringing upon them the hopes and expectations of the faithful. Pietro da Morrone was emotionally overwhelmed by the investiture, initially choosing to decline the engagement. Ratzinger told the biographer Peter Seewald in the summer of 2010, in the last of what has been defined as the "longest interviews in Church history," and at the root of the various bestsellers written by Seewald before and after Ratzinger became Pope. In a veiled way, he revealed that on the eve of his seventy-eighth birthday, he was now confident he could abandon the ecclesiastical career to retire to private life: "I hope to finally find peace and tranquility." While he was already looking forward with his employees to early retirement, in a matter of days he found himself to be invested as head of the Universal Church which has 1.2 billion faithful. A real "shock" to Ratzinger, after many grueling years, he was certain that God would, "allow him a bit of peace and tranquility." Evidently God's will was working in another direction. Assuming the position that God had decided for him, Ratzinger, however, was immediately aware of the immense responsibility that the induction involved. In particular, in his years of papacy he has never made any secret of being aware of the "filth," or the "threats," and the "wolves" that lurk in the Vatican, even though he was certainly not a lamb himself. Only after he ascended to the Papal throne as Benedict XVI, however, did he realize, like Celestine V a long time before him, the severity of the crisis of the Church fueled by the pedophilia scandal, the Williamson case connected to the schismatic Lefebvrians, homosexuality in the Vatican, and the crisis of vocations. This worried him because of appearances, not because of the substance. To begin with, the vicissitudes of Vatican finances were left totally in the hands of its employee, the "Godfather" of the Vatican, Cardinal Bertone. Pior to the "Vatileaks" scandal, which detailed even more disturbing scandals, and referring to the sexual abuse cases, Ratzinger told Seewald in 2010: "It was shocking for all of us. Suddenly so much filth. It was almost like the crater of a volcano, out of which suddenly came a tremendous cloud of dirt, darkening and soiling everything, so that above all the priesthood suddenly seemed to be a place of shame and every priest was suspected of being 'one of them.'"
More superficial then with Celestine eight hundred years prior, Benedict decided to fight against the "abyss" of dirt and intrigue that is today "disfiguring" the Church. He felt it was his duty to not give the faithful the wrong impression of what should be a Holy Institution. Constantly aware of this, Ratzinger said, "If the Church depended only on men it would have sunk a long time ago." In his eyes, that is proof that divine providence and grace sustained the community of the faithful beyond the errors and evil that lurk in the Church as a humane institution. Both Popes, the only to willfully resign in Church history, were crushed by the weight of Vatican bureaucracy. The power struggle and the poison of the Vatican hierarchy eventually forced them to desist. Celestine died in the prison of Fumone, a victim of his arch-enemy Caetani, who would take his place on the throne of Peter, as Pope Boniface VIII.
Benedict XVI chose to initially retreat to Castel Gandolfo by helicopter, "climbing the mountain" dressed in white, as in the vision of the Third Secret of Fátima. In a state of isolation, he went from the heart of the Vatican State to one of his dependencies in the outskirts of Rome. He was only to return a few months later and retire in a monastery built for him inside the Vatican walls, now officially known as "Pope Emeritus."
"It is a mistake to think that the prophetic mission of Fátima is over," remarked Ratzinger himself during a visit to Fátima, Portugal, and indirectly, with this message, airing something well beyond the official interpretation given by the Catholic Church. In the year 2000, thanks to his and Bertone's possible censorship of the Third Secret of Fátima, it seems he wanted to communicate to the faithful, those that comprehend this "coded" language, the real truth about the message that the Virgin Mary our Lady of Fátima had given to her young shepherds. A message that was not fulfilled with the terrorist attack of Ali Agca in St. Peter's Square that badly wounded Wojtyla in 1981.
Is the vision described by Sister Lucia, a vision shown by the Lady of Fátima to the three shepherds, of a bishop dressed in white going up the mountain of the city and killed by his own soldiers, not, in fact, John Paul II, but Ratzinger himself, or even Pope Francis, perhaps, suggesting a fulfillment to the vision that is yet to come? We need speculate more on this possibility.
The Dramatic Choice of Benedict XVI
"Dear Brothers, I have called this Consistory, not only for the three Canonizations, but also to communicate a decision of great importance for the life of the Church. After repeatedly examining my conscience before God, I came to the certainty that my strength, advanced age, are no longer appropriate to exercise properly the Petrine ministry. I am well aware that this ministry, its spiritual essence, must not only be accomplished with works and words, but with suffering and praying, no less. However, in today's world, subject to rapid change and agitated by issues of great importance for the life of faith, to steer the boat of St. Peter and proclaim the Gospel, you must also have the force of the body and of the soul. A force which, in recent months, has diminished in such a way as to acknowledge my inability to properly administer the ministry entrusted to me. For this, I am well aware of the seriousness of this act, with full freedom, hereby renounce the ministry of the Bishop of Rome, the Successor of St. Peter, entrusted to me by the hand of Cardinals April 19, 2005, so that, from February 28, 2013, at 20.00, the See of Rome, the seat of St. Peter, will be vacant and shall be convened by those who have this task, the Conclave for the Election of the Supreme Pontiff ..." It is with these words spoken in Latin, on February 11, 2013, that, at the feast of the Blessed Virgin of Lourdes, the world heard the lapidary statement of his resignation. Most were shocked by the petrified manner in which it was announced, by Pope Benedict XVI, who had given his "resignation" from the Throne of the Vicar of Christ for no apparent reason, other than a "lack of strength of mind and body" due to his advanced age. There is an overshadowing feeling and recognition of failure by this person, now well-advanced in years, as his inability to cope with the duties of his office finally surfaced.
"It was a painful decision," said Father Federico Lombardi, the Vatican spokesman, who ensured at the same time that Ratzinger was in good health for his age. So why did Benedict XVI make the decision to "come down" from the Cross, thus abandoning the role of pastor that he had been awarded nearly eight years before? Many have wondered why. Ratzinger used the Consistory like Celestino did 700 years before, officially, on that day, calling for the canonization of 800 martyrs of Otranto. He communicated such shocking news in Latin to a rapidly changing world immersed in technology, and in a manner that was truly of another era, to say the least. He felt he did not have the physical force and the fortitude to continue with his work. The Pontiff gave up his high throne for retirement like any other human being would do.
(Continues...)
Excerpted from Pope Francis: The Last Pope? by Leo Lyon Zagami. Copyright © 2015 Leo Lyon Zagami. Excerpted by permission of Consortium of Collective Consciousness.
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site.
Table of Contents
Contents
Foreward by Brad Olsen,Introduction, The Surrender,
CHAPTER I Habemus Jorge,
CHAPTER II The Many Secrets of Pope Francis,
CHAPTER III NWO and the Islamic Crisis of the Vatican,
CHAPTER IV Homosexuality and Child Abuse in the Vatican,
CHAPTER V Pophecies and More ...,
CHAPTER VI A "Black Pope" on the Papal Throne,
EPILOGUE by the Author,
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See LendMe™ FAQsPope Francis: The Last Pope? reveals the possible reasons for the choice of historical abdication of Benedict XVI and traces the process that led to the election of Cardinal Bergoglio: the Pope who many have prophesized will be the last and will bring the Catholic Church to its end. The book details the history of this prophecy, which was hidden away in the Vatican for hundreds of years and predicts that the reign of the last Pope will herald the beginning of “great apostasy” followed by “great tribulation.” It also explores the recent scandals in the Catholic Church and addresses questions including What pressures decreed the end of the pontificate of Benedict XVI? What powers have an interest for the Church to end? and What is the relationship between the Vatican and the New World Order? Perfect for anyone interested in prophecies about the end times, Pope Francis: The Last Pope reveals the truth about what numerology says about the last Pope and the darkness that may follow him, as well as fascinating investigations into the gay lobby, Freemasonry, and the Jesuit agenda in the Vatican and how it relates to the first Borgia Pope, the legend of the White Pope and the Black Pope, and how Benedict's resignation may fulfill an ancient prophecy.
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