Genesis 1:14: “And God said: Let there be lights made in the firmament of the heaven to divide the day and the night; and let them be for signs, and for seasons, and for days, and years.”
“There will be signs in the sun and the moon and the stars.” (Luke 21:25)
The Internet is ablaze with news of the rare celestial event that will appear Sept. 23-25 of this year — a one-time configuration of stars and planets in the constellation Virgo (the Virgin) never seen in the 7,000 years of man’s history, by some accounts. On Sept. 16 the sun will enter that constellation. This week we had/have these feasts: Sept. 12, the Most Holy Name of Mary; Sept. 13, the anniversary of the fifth apparition at Fatima; the feasts of the Exaltation of the Holy Cross (Sept. 14) and Our Lady of Sorrows (Sept. 15). Sept. 19 is the 171st anniversary of her appearance at La Salette. As a sky map (available on the Internet) shows for Sept. 23-25, the Virgin “stands” on the moon. Twelve stars will surround her head (nine of them stars in the proper sense and the other three the planets, Venus, Mercury, and Mars). On Sept. 23 the sun will be behind her. Beneath the feet of the woman can be found the serpent constellation, Hydra. The planet Jupiter will have spent 9.5 months (42 weeks) within Virgo’s womb, and will emerge Sept. 23-25. (Sept. 24 is the feast of Our Lady of Ransom. Sept. 22-23 are ember days.) This is precisely the description of events given by St. John in Apocalypse 12:1-5. But what does it all mean?
Protestants, reading the Apocalypse chronologically, believe it is the time of the rapture and the final judgment. Others believe it signals the advent of the “Tribulation” lasting seven years. Both of these interpretations are rejected by Catholic biblical scholars. Protestants also identify the son Our Lady gives birth to, snatched up to Heaven to God’s throne, as Our Lord; and many of them think this could signify the Second Coming. They believe this because according to Internet sources, Jupiter is known as the King planet and Jupiter also was considered by the Jews to be the planet of the Messiah. While Christ, of course, could come at any time to judge the world, most of those identifying themselves as Catholic do not believe this will occur unless the Church is first restored. Most Traditionalists believe, or at least it appears they believe, that Antichrist’s coming is yet in the future and they live in the latter, not the last days. Novus Ordo “catholics” and Protestants also believe his coming lies in the future, and that somehow this September configuration will either trigger events preceding his appearance and/or result in the expected rapture.
But those outside the mainstream must think according to the teachings of the Church. It is curious that prior to birth, all is dark inside the womb; perhaps there will be a period of darkness before Jupiter is actually “born.” It could be possible that during these particular three days mentioned (Sept. 23, 24, 25) the earth may experience the three days of darkness foretold in so many prophecies regarding the latter days. This is gone into in great length by several holy seers, among them Marie Julie Jahenny, Ven. Anna Maria Taigi, Mother Maria Rafols, Anne Catherine Emmerich and others. Only after this event will the world be purged of the evils currently afflicting it. Therefore, the birth of Jupiter may have some reference to the reign of Christ the King following this cleansing purge. Is it a certainty? No, but it is a possibility. Those working for Satan are planning just such a purge themselves and have been for many decades. It is possible that whatever they are engineering will backfire and destroy the evil, not the good. However, I believe it is more likely that this sign is merely a warning and a harbinger of what is to come There was another strikingly similar reference to sky signs and darkness in the Guadalupe apparitions, so this is not an isolated incidence. And it seems to point more to a possible visitation of some kind than anything else.
What was it about Our Lady’s image that spoke so clearly to the Aztecs of the 1500s, compelling them to convert? They identified her image with an ancient Indian tradition about their primary god, Quetzalcoatl, to whom they had erected the largest of Mexico’s pyramids, and at its summit a great temple for his worship. The tradition related how at one time there had been a “long night,” when the sun did not shine for four days, a time when many people perished during the mysterious darkness. (Some attribute this to the violent eruption of a volcano and the deaths from its subsequent toxic gases.) Afterwards, according to legend, a crescent-shaped, serpent-like body with colored markings had appeared in the sky and later transformed itself into a brilliant star, (Our Lady Comes to America, Raphael Grashoff, C. P., 1957). Our Lady of Guadalupe is adorned with the stars as they were positioned in the sky the day she appeared to Juan Diego, and this is very like the configuration in the sky predicted for Sept. 23-25.
At the time Our Lady appeared to Juan Diego, The Boreal Crown of stars is above her head (Apocalypse 12:1, a crown of 12 stars), Virgo hovers near her hands folded over her chest (she is a virgin) and Leo, Lion of the tribe of Judah is below the maternity belt above her womb: She is bearing the King of Kings. The upper part of her cloak is covered with stars, but the star Sirius, identified by some as the Star of Bethlehem (but also worshipped by the Freemasons), is at the bottom of her robe near her feet, just as it is in the Fatima apparitions. (Sirius is one of the stars in the Orion “winter triangle.”) Mary stands super imposed by the Southern Cross, with the constellation Ophiucus just over her left shoulder: Ophiucus the Dark Rift, the serpent bearer and the 13th house of the zodiac. The moon, of course, is under her feet.
Catholics must remember that all the apparitions of Our Lady were intended to console, make requests, warn and/or to convert. These celestial signs help determine the type of message Our Lady wishes to convey. The two references to Fatima, the star and the number 13, link Guadalupe to Fatima. At the time Our Lady appeared in Mexico, the Protestant Reformation was in full swing in Europe. It is said her appearance converted the Mexican natives to replace those Catholics lost to the faith because of the Reformation. This marked the beginning of the Great Apostasy. Nearly 500 years later, could we be seeing its end? And isn’t conversion now more urgent than ever before, since Our Lord could chastise this sin-ridden earth at any time? Warning and conversion – these are the two purposes for this stellar configuration. But given the recent threats to America’s security Our Lady also could come to console, in the event of a terrorist or nuclear event. It all depends on if this sky sign corresponds with a Marian apparition, if that apparition is reported and is credible and if other events continue to unfold, with or without an apparition.
The image in Apocalypse could represent both the beginning and the end of the Great Apostasy. In the beginning, Leo, the Lion of the Tribe of Judah, rests in Our Lady’s womb. The Church was still the Church; She had a true pope. But this latest configuration shows Jupiter in her womb. Could this signify the end of the false popes, who ruled as kings and the re-establishment of the papacy? The usurpers now in Rome play the part of the god-emperors of ancient Rome who worshipped Jupiter as their primary deity. The child delivered is pursued by the dragon and taken up to God’s throne in the Apocalypse; this could not have any reference to a pagan deity, nor could such a monstrosity ever be associated with Our Lady. Some say this taking up into heaven symbolizes divine protection (Rev. Leo Haydock); others (Rev. E.S. Berry, Fr. H.B. Kramer) believe the child she delivers is a pope intended to rule, but who is either greatly persecuted and/or martyred. But the one delivered nevertheless rules with a rod of iron, which could indicate divine punishment by the pope elected or the chastisement sent by Our Lord for rejection of the true pope. After all, it is Our Lady of Guadalupe who is the patroness both of the papacy and the Americas, which explains the connection to Fatima.
That such a sky sign should be preceded by and include so many Marian feasts, and coming as it does during the 100th anniversary of Fatima, it seems to be indicative of some manifestation of Our Lady somewhere in the world during this time period. She told the children she would come a seventh time and while it has always been asserted that that time was fulfilled by her private apparition to Sr. Lucia, this does not correspond with the manner in which she appeared the other six times. Perhaps the seers could not reveal it, as it may have been part of the third secret. If Our Lady should appear, it will most likely be in way of a final warning before the terrible Day of the Lord.
That day was seen most clearly by the Breton (French) stigmatist Marie-Julie Jahenny, whose many predictions about our own times have been fulfilled to the letter. Below is a brief sampling of some of her many prophecies.
(From the French Bishop Fournier, who defended the La Salette seers and Marie-Julie Jahenny. After his death he appeared to Marie Julie and told her the following): “I shall weep over the Eternal City and the chains of the Holy Pontiff…I shall shed with him the last tears of the living Church, because sorrow will extinguish Her for a certain time, and that time is written in Heaven.”
“The Blessed Virgin said that only by prayer and penance will we be saved. Pray especially to the Sacred Heart” (Sept. 29, 1874, 44 years before Fatima.)
“Twenty-four hours before the burst of this storm so black (the chastisement), our Lord will give signs in the firmament. Ah! without the Sacred Heart, we will all perish. All priests who are not good, will be punished.” (Dec. 18, 1874)
“The works of God…will be suspended and the places in which the divine presence dwells will become places of scandal. Blasphemy shall reign therein, and horrible decisions will be made there…The first period is that of the priesthood which has existed since [Our Lord’s] time. The second period is that of the persecution when the enemies of the faith will formulate…the book of the second celebration…” (April,1880). “Soon no sanctuaries will be found any longer…[But] religion will continue to dwell in lonely souls, although these will be harassed and struck pitilessly.” (June 1881). “During all this time you will not have the Bread of the Strong…No apostles, you will have only your faith as food, my Divine Son as sovereign Priest to forgive you…”
On Sept. 19, 1901, anniversary of her appearance at La Salette, Our Lady told Marie Julie: “They take little notice of what I revealed…Now is the time that these great promises will be accomplished that the Church authorities have despised…Some holy priests wanted to make known the message of La Salette, other pastors rebelled and the message was put back under seals, whereas it should have been delivered to the world. It was because pastors and the priesthood was the great issue that there was a rebellion…A heavy cross awaits them…A distinct justice is reserved for them.”
On Nov. 27, 1902 and May 10, 1904, the seer learned from Our Lord and Our Lady: “The disciples who are not of my Gospel are now working hard to remake according to their ideas and under the influence of the enemy of souls a mass that contains words that are odious in my sight…” Our Lady announced “the dispersion of the pastors by the Church itself…real pastors who will be replaced by others formed by hell…new preachers of new sacraments, new temples, new baptisms, new confraternities.”
The damage to the Church is so devastating it will take a miracle to restore it, if this is indeed God’s will. We can only hope these sky signs might signal Christ is coming soon either for the final judgment or to end this nightmare on earth and restore His Church. We hope and pray that Our Lord cannot tarry much longer in chastising the wicked, and so we must be armed with the truths of faith and the weapons of prayer and penance, no matter what the day or the hour might be, or what may be seen in the heavens.
As I look out each morning on the quiet country landscape where I live, it is hard to believe there is so much insanity assailing us from every side. I would panic perhaps, seeing how it is increasing daily and destroying our way of life if I didn’t know what Christ and his saints and holy people have predicted for the end times.
It has been a long time since I have posted to this blog. Sometimes life intervenes to such an extent it is all one can do to cope from day to day. And yet nothing lasts forever, although it certainly does not get any easier as the “golden years” progress. I am glad to have lived in a time where it was possible to believe just a little that things would soon get better and reverse themselves. It meant for families that there at least was hope for their children.
Today those children face a bleak existence in many cases, with little hope at all of things getting better and a great deal of fear they will only get worse. Almost daily I hear in my email, from my own children, from the suffering elderly, from those newly enlightened, “When will this end; why has God forsaken us?” And indeed Our Lord asked this of His own Father as He hung on the Cross.
And so when I read these words from Henry Cardinal Manning, I knew I must pass them on, to bring at least a little solace to those who are suffering so in this world gone mad. I hope and pray that it brings some peace to troubled hearts.
Help Nearest When Need Greatest
(Excerpts from a sermon preached to the English Synod of Oscott by Rev. Henry Edward Manning, 1852, on the feast of St. Edward the Confessor.)
God was with them in the wilderness: they pressed upon the Divine Presence, though they knew it not. The Omnipotence by which the world was made was with them; and in the hands of the Word made Flesh… What have we here but the shadowing forth of some deeper mysteries? Though the scene lies in the common course of our Lord’s earthly life, yet all His words and works are charged with a profounder meaning. The Son of Man in the wilderness, a fainting multitude, a miracle of compassion on their natural hunger, this we see before us. But there are here greater things than these. The natural order passes into the supernatural, and the whole becomes a symbol and a parable of the Kingdom of Grace. Jesus, the disciples, and the multitude, set forth to us the new creation of God, the Head and the Body; the Church ministering and ministered unto; the whole continuous dispensation of Grace, its fountain and its channels; its sacramental action, its manifold unity of elements, earthly and heavenly, human and divine. This miracle, then, has many lessons for our instruction and encouragement… It is a divine pledge to us that the compassion of the Son of God is ever upon His Church.
From the throne of His glory He watches over the multitude who still follow Him in the wilderness of this evil world. The whole Church throughout all the earth is before His gaze and the sufferings and sorrows of every soul are present to His care. The Sacred Heart of Jesus has not withdrawn its compassion with His visible presence. It is enthroned at the right hand of God; but it is yet with us. “We have not an High Priest who cannot have compassion on our infirmities, but was tempted in all things like as we are, without sin.” There is no depth of human trial which He has not tasted, no suffering in which He has not a share. “It behooved Him in all things to be made like unto His brethren, that He might become a merciful and faithful High Priest before God, that He might be a propitiation for the sins of the people. For in that wherein He Himself hath suffered and been tempted, He is able to succour them also that are tempted.” The compassion of the Sacred Heart of Jesus is ever present in every place. It flows throughout the Church. It has poured forth its divine tenderness through all successions of time. It is the fountain of all ministries of consolation in providence and in grace.
And this leads us to another truth taught us by the miracle in the wilderness; namely, that not only is the compassion and the omnipotence of the Son of God always with His Church, but that, when season and time are ripe, He is ever near to interpose in its behalf. It was not on the first, nor on the second day, but on the third, that He fed the hungering- multitude. He interferes, not when man’s expectations demand, but when His own time is full. There seems to be a divine jealousy in the acts of His omnipotence. He alone can do them, and He will do them in such time and way as that all may know the event to be His work. He loved the Church, and delivered Himself up for it. “His own hand will work for it, and will not leave the issue of its trials in any other. The whole career of the Church verifies this law. For what is it but a series of conflicts and victories, or straits and deliverances, of last extremities and almighty interpositions?
The whole history of the Church is one endless struggle: heresy against truth, schism against unity, the world against God’s kingdom. From age to age we see the finger of His special providence interposing at the last hour of need. When men have thought all hope gone, when all human help has been in vain, and all earthly foresight baffled, when looking on each other they have said, “From whence can anyone fill them here with bread in the wilderness?” then, and not till then, His destined time is come… When our divine Lord promised to the head whom He had chosen for His earthly kingdom, that the gates of hell should not prevail against it, did He not thereby prophesy that they should storm upon His Church? When He said,” Simon, Simon, behold Satan hath desired to have you, that he may sift you as wheat; but I have prayed for thee, that thy faith fail not,” did He not foretell the trial and the victory? And are they not perpetual both, the prophecy and the promise, fulfilled and fulfilling through all the course of the Church even to this day?…
With schisms through three weary centuries came every form of error and with error contradictions, doubts, and controversies; and now the minds of men seem to have lost perception and earnestness for truth as truth. Each claims his own view and is content. No matter who may err, or how deeply, so that each be free to choose. Not this or that doctrine of Christian intelligence, the food of the soul, has suffered this dishonour; not this or that article of the Creed, but the principle of faith, the divine foundation of belief,
has been uprooted. The great wound of England is loss of faith in the divine reality of objective truth.
It is the head and the heart that have suffered. Indifferentism has stunted and impoverished both. When the Church ceased to teach, men began to opine. Opinion became the ultimate rule of faith. I am not speaking only of freethinkers and sceptics, whose light philosophy derides the belief that Revelation is an object definite and positive, spread before the reason as the firmament before the eye. Such speculators, indeed, know no truth but the veering shadows and states of their own mind. In them a carelessness for truth is no wonder, and less cause of fear. But there is a wound which has struck deeper into our people. It is the forfeiture of faith, even among the better and the truer; a disbelief in any divine tradition which alone has objective certainty and therefore in the perpetual presence of a Teacher sent from God … thousands wander benighted without a guide. They have been taught to believe that no such Teacher or tradition now exists; that God has not provided for man a certain knowledge of His truth…
But was it Protestantism that gained what faith lost? Far from it… Sin, worldliness, indifference, unbelief, practical atheism, all alike were gainers, but little else. As the Church grew weak … the powers of truth and right, the influences of the unseen world, were weakened too. So ran on the seventeenth and eighteenth centuries, till the Catholics of England were numbered only by thousands, all but absorbed in the mass in which they lay concealed. Then was the crisis full, and the hour to work was come. The Lord came; He stood in the wilderness. Once more the creative power of grace passes from His hands, multiplying the little that remained; reproducing what was once destroyed, covering again with His presence the land so long wasted and bare; pastors and flocks, sanctuaries and altars, families of religious, men and women…
Nothing shall be lacking in the hour of need; for the Multiplier is there. All things do Him service; even those that resist Him, in resistance do His will. For three hundred years the empire of old Borne strove to put out the Truth; for three hundred years, in every city and province of its mighty sway, the praetor and the lector, the axes and the rods, wreaked their worst upon the Faith. For three hundred years all the conscious influence of Koine was bent in one aim to destroy the Church of God, but all the while its unconscious influence, even without its knowledge and against its will, wrought for the Name of Jesus. It confirmed His kingdom upon earth. Through all the Church still stood, expanding in calmness and in power, molding to itself the framework and the substance of the empire. It had united all nations, that the Church might penetrate mankind; it had proclaimed silence in the earth, that the infallible voice might be heard; its fleets and armies opened land and sea for the passage of evangelists; its roads and commerce laid the world together ; its laws protected the faithful, its cities were Apostles’ thrones. So shall it be again. Let us fear nothing but mistrust.
We need but faith, and faith too is a gift of God. He is with us in His compassion and His omnipotence. The Lord is come into our wilderness, and the hour to interpose is nigh. Though the line of St. Augustine be broken, and his See without a name; though the saints of our Saxon land seem left without offspring or inheritance, St. Alban and St. Bede, St. Edmund and St. Thomas, shall yet have sons as princes in all lands. The land that was desert and impassable shall be glad, and the wilderness shall rejoice and shall flourish like the lily. It shall bud forth and blossom, and shall rejoice with joy and praise; the glory of Libanus is given to it the beauty of Carmel and Sharon; they shall see the glory of the Lord and the beauty of our God. Strengthen ye the feeble hands and confirm the weak knees. Say to the faint-hearted: “Take courage and fear not: behold your God will bring the revenge of recompense; God Himself will come and save you.”
Some may be wearying of this thread, but it is important for those who might yet believe the falsehoods of others to fully understand just how twisted their theology is and how far it is from the beliefs of true Catholics throughout the ages.
Remember that a group calling themselves catacomb Catholics separated themselves from other true Catholics last month by condemning as a heresy this statement, taken from an imprimatured work written in the 1950s: “The cult of the Blessed Virgin is necessary for salvation and therefore seriously required. Whoever refuses to have a minimum of Marian devotion would be put in serious danger of compromising their eternal destiny…” Why anyone would question this statement when every right-minded Catholic I know is devoted to the Blessed Virgin? This work does not teach that one loses his/her soul if such devotion is not practiced; only that Catholics would be in danger of doing so. The reason for this minimum of devotion should be recognized as necessary precisely because Our Lady was co-redemptrix. As such she could scarcely be dispensed with, being the very one whose fiat made it possible for Christ to be born, to establish His Church on earth and to suffer and die for our sins so we could reach Heaven. Had Mary not obeyed the will of God and “conceived of the Holy Ghost,” there would be no Jesus, no Church, and no redemption.
There have been those who question whether the belief in this title of Our Lady’s was actually a permitted opinion in the 1940s-50s. A friend and site patron was kind enough to bring our attention to the fact that proof of this exists in an article written for The American Ecclesiastical Review by Rev. J. B. Carol. O.F.M. (July, 1949 issue; “The Problem of Our Lady’s Co-Redemption”). Happily this issue is one I have access to in my own library. In his article, Rev. Carol begins by referencing “the lively discussions on the nature and extent of Mary’s share in the Savior’s redemptive work” noting that such “theological discussions, if conducted with calmness and sobriety, should have a healthy effect upon the human mind, helping to elucidate obscure issues and thus enrich the treasury of our knowledge.” He goes on to explain that the word co-redemptrix was known to Franciscan theologians writing in the 1300s, and one of these theologians observes that other writers referred to this term prior to his own writings.
So the term is ancient, and scarcely a novelty, which is one of the things Rev. Carol sets out to demonstrate in his article. He rightly upbraids those who call this term “ambiguous and an equivocation,” reminding them: “It is not the task of any private theologian to check up on the terminology used in Papal documents. These are always meticulously worded and deserve our utmost respect.” He then goes on to cite several instances of the use of this word by the popes themselves, as we did in our last post on this subject. He also notes that Henry Cardinal Manning was an avid promoter of the use of this title. “These titles…co-redemptrix, co-operatrix, reparatrix and mediatrix…are not metaphors, but truths,” he quotes from Manning’s letter recommending a book on the co-redemption.
To illustrate the fact that the popes understand our Lady’s co-redemption as we today understand it, Rev. Carol quotes Pope Pius XII, who as a cardinal wrote in 1937: “The application of the merits of Christ constitutes, together with their acquisition, a single complete work: that of salvation. It was fitting that Mary should cooperate equally in the two phases of the same work; the unity of the divine plan demands it.” And from Pope Benedict XV’s Inter Sodalicia, March 22, 1918: “The Blessed Virgin…suffered and almost died together with her suffering and dying Son, she abdicated her maternal rights over her Son for the salvation of men and, in so far as was within her power, she immolated her Son in order to appease the justice of God, in such a manner that we may rightly say she redeemed the human race together with Christ.”
In concluding his article, Rev. Carol notes that while there are eminent theologians who oppose the use of the title, there also were eminent theologians, “the Giants of Scholasticism,” who opposed the definition of Mary’s Immaculate Conception. He points out that the term co-redemptrix is accepted and endorsed by the majority of the theologians and this gives them better footing in the argument. Given the term’s endorsement by the popes, it seems it could hardly be any other way. While perhaps no formal decision has been made in this argument, the minds of the Roman Pontiffs have certainly been made known. We can hope and pray that further clarification on this topic at some point in time will help Catholics better understand its application and avoid any dangers that may accompany a wrong understanding of its intended meaning. In the meantime, we can only continue to offer prayers for those who refuse to obey the decrees of the popes and, not content with dragging themselves off to hell by disobeying Christ’s Vicars, attempt to drag with them any who remain willfully ignorant of papal teaching.
Many who read what is available on this site comment that while they do not agree with the position held by Michael and Peter Dimond, operators of what is known as Most Holy Family Monastery (MHFM), they often visit their site because these purported “monks” have good information. A “position,” i.e., an allowable opinion by Church standards would be one thing. But here we are dealing with heresy, and heresy condemned as such by Pope Pius XII, (Feeneyism). It is not “okay” to visit the sites of known heretics, even if they present some things that are interesting or even unique, lest we cooperate in their heresy. While sometimes it is necessary to the truth to include some of these sites in research pieces, they should always be disavowed (and are on this site) and never recommended.
Belloc’s formula for establishing the existence of heresy
Heretics are very clever. They disguise their errors by carefully weaving them into a fabric consisting mainly of truthful statements, the better to lure them in, and this is how they deceive the unwary. In the Introduction to his work, The Great Heresies, (1920s) the respected Catholic historian Hilaire Belloc provides the following components of heretical perversity. “Heresy means…the warping of a system by ‘exception’: by ‘picking out’ one part of the structure and implies that the scheme is marred by taking away one part of it, denying one part of it, and either leaving the void unfilled or filling it with some new affirmation.
“The denial of a scheme wholesale is not heresy, and has not the creative power of a heresy. It is of the essence of heresy that it leaves standing a great part of the structure it attacks. It is the taking away from the moral scheme by which we have lived of a particular part, the denial of that part and the attempt to replace it by an innovation.”
It is very tempting, when one sees that “a great part of it” is right, to then be convinced that a few little errors may not matter and these folks are not so bad after all, just misguided. But that would be a grave error in judgment. Like all Traditionalists, MHFM has “plucked” the papacy from their midst and have denied not only the papacy but also the dogma of baptism of blood and desire, following the heretic Leonard Feeney. They then pose the innovation by setting themselves up as the true authority. According to Wikipedia, (https://en.wikipedia.org/wiki/Most_Holy_Family_Monastery):
“Most Holy Family Monastery was founded in 1967, in Berlin, New Jersey, by a self-proclaimed Benedictine monk named Joseph Natale (1933-1995), originally as a community for handicapped men. Natale entered the Benedictine Archabbey in Latrobe, Pennsylvania, in 1960 as a lay postulant, but left less than a year later to start his own Holy Family Monastery. According to an archivist of the Saint Vincent Archabbey in Latrobe, Natale left before taking vows; he never actually became a Benedictine monk.
“Throughout the late 1960s and early 1970s, Natale denounced the Second Vatican Council and the New Mass, and by the mid-1970s the community had separated from the Vatican. By mid-1980s, there were ten monks in it, but by 1994 the number declined to three. Shortly after a conference in 1994, John Vennari left to work for Fr. Nicholas Gruner.
“Natale died in 1995, whereupon Michael Dimond (born Frederick Dimond), who joined in 1992 at the age of 19 after converting to Catholicism four years earlier was elected the Superior. Soon after, he relocated to Granger, New York (close to Fillmore, New York), where Natale owned more than 90 acres (36 ha) of donated land.”
Canon Law contradicts MHFM and their followers
• Canon 147: “An ecclesiastical office cannot be validly obtained without canonical provision. Canonical provision means the grant of an ecclesiastical office by competent ecclesiastical authority, made according to the sacred canons.” In the Canon Law Digest, Vol. 3, under Can. 147, we find the following comment: “Excommunication as vitandus is inflicted for accepting office from lay authority,” (pg. 71). We are not allowed to associate in any fashion with vitandus heretics, and certainly we are never allowed to read their writings.
• Canon 492 §1: “The bishop, but not the vicar-capitular or administrator, can create religious congregations. He shall not establish them, nor allow their foundation, without first consulting the Holy See…”
• Can. 492 §§2-3: The title and religious habit of an established religious organization cannot be assumed by those not legitimately belonging to it or by a new organization.
• Canon 499: “All religious are subject to the Roman Pontiff as their highest superior who they are bound to obey also in virtue of the vow of obedience…
• Canon 542§1 (1): Admission into the novitiate is invalid in the case of…Persons who have lapsed from the Catholic Faith into a non-Catholic sect (Traditionalism is a non-Catholic sect).
• Canon 572: “For the validity of any religious profession the following is required: (2) He must be admitted to profession by the legitimate superior… (per Can. 147; see above).
(3) A valid novitiate must have proceeded…
• Canon 575: (Revs. Woywod-Smith commentary) “The Church wants the novices to be absolutely free to return to the world or to take vows and she guarantees the same freedom to those who take temporary vows.” (All canons taken form Rev. Woywod-Smith’s A Practical Commentary on the  Code of Canon Law.)
So to summarize the above:
1.) Joseph Natale was never a professed religious, far less a legitimately appointed superior.
2.) Only a bishop could create a new religious congregation (Can. 492), and Natale was no bishop; therefore his founding of the monastery under the auspices of the Benedictines was null and void.
3.) Even had he been a true bishop, he would need to have obtained permission of the Roman Pontiff before founding the monastery (Can. 492).
4.) The Canon Laws at the time bound him to obey the Roman Pontiff in all things, even under temporary vows of obedience. In all likelihood such vows were not legitimate in the first place, since nearly all jurisdiction ceased shortly after the death of Pope Pius XII, (Can. 572). But Pope Boniface VIII infallibly taught: “We declare, say, define and proclaim to every human creature that by necessity for salvation they are entirely subject to the Roman Pontiff,” (DZ 469).
5.) Natale, throughout this whole process, remained a layman, (Can. 575). As a layman he could scarcely have assumed superiorship of the monastery (by appointing himself). According to Can. 147 and the decision rendered on this canon by Pope Pius XII, he was a vitandus heretic. (See also DZ 960, 967.)
6.) Being only a layman himself, he could scarcely have admitted the Dimonds to the monastery validly or licitly. Michael Dimond accepted his own superiorship as the successor of Natale, a layman, therefore also making himself a vitandus.
7.) The Dimonds entered the “novitiate” under a layperson who had no office or jurisdiction and therefore could not admit them into any monastery (Can. 572).
8.) And at any rate, the Dimonds by then professed Traditionalism, and this disqualified them under Can. 543 §1 (1) from entering any religious house.
9.) No emergency of any kind justified what Natale or the Dimonds did. They were bound to obey Pope Pius XII when he infallibly proclaimed, in his papal election constitution:
“1. While the Apostolic Seat is vacant, let the Sacred College of Cardinals have no power or jurisdiction at all in those things which pertain to the Pope while he was alive…but let everything be held, reserved for the future Pope. And thus we decree that whatever power or jurisdiction pertaining to the Roman Pontiff, while he is alive (unless in as far as it is expressly permitted in this, Our Constitution) the meeting of Cardinals itself may have taken for exercising, is null and void.
“2. “Likewise we order that the Sacred College of Cardinals is not able to dispose of the laws of the Apostolic Seat and the Roman Church in any manner it wishes, nor may it attempt to detract wheresoever from the laws of the same, either directly or indirectly through a species of connivance, or through dissimulation of crimes perpetrated against the same laws, either after the death of the Pontiff or in time of vacancy, [however] it may seem to be attempted. Indeed, we will that it ought to guard and defend against the same contention of all men.
“3. “Laws given by the Roman Pontiffs are in no way able to be corrected or changed through the meeting of the cardinals of the Roman Church [the See] being vacant; nor is anything able to be taken away or added, nor is there able to be made any dispensation in any manner concerning the laws themselves or some part of them. This is very evident from pontifical Constitutions [on]…the election of the Roman Pontiff. But if anything contrary to this prescript occurs or is by chance attempted, we declare it by Our Supreme authority to be null and void,” (Vacantis Apostolicae Sedis, paras.1- 3, Ch. 1; Pope Pius XII, 1945.)
We are not answerable to bishops consecrated without any papal mandate, or those not in communion with a true Roman Pontiff, however “orthodox” they may appear to be. We are living during an interregnum and must obey the papal laws that govern such a circumstance. So if the Dimonds or anyone else want to argue whether Canon Law applies during an interregnum, or whether an “emergency” situation overrides present circumstances, let them read this constitution and shake their fists at the pope. It is very clear why some wish to declare Pope Pius XII an antipope, for then they can follow their own Satanic wills straight into hell and ignore the Divine will, conveyed to us by Christ through His Vicars.