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Another Bombshell from Kazakhstan:
Archbishop Questions Benedict’s Resignation,
Cites Masonic Control of Vatican

by Christopher A. Ferrara
February 13, 2015

Archbishop Jan Pawel Lenga, Bishop Emeritus of the Diocese of Karaganda in Kazakhstan, has followed another prelate of that country, Athanasius Schneider, auxiliary bishop of the Archdiocese of Mary Most Holy in Astana, in decrying publicly the existence of a crisis in the Church that is reaching unheard-of proportions under Pope Francis.

In an open letter published this week by the Rorate Caeli blog site, Bishop Lenga recounts the years of his persecution as an underground seminarian in the Soviet Union, ordained secretly in the night by a bishop also under persecution. Tellingly, the bishop cites his experience under communist persecution as “the basis to express my opinion on the current crisis of the Catholic Church.”  That is, he clearly intimates what this writer has noted more than once: a kind of Stalinization of the Catholic Church by forces within her that are brutally imposing a “new orientation” hailed as a great “opening to the world.”

Archbishop Lenga writes that “in our days it is increasingly evident that the Vatican through the Secretariat of State has taken the course of political correctness. Some Nuncios have become propagators of liberalism and modernism.” Under pressure from the Vatican apparatus, he continues, the national bishops’ conferences — themselves an innovation of the post-conciliar revolution in the Church — are no longer “zealously spreading the faith, courageously preaching the doctrine of Christ, standing firm in the defense oftruth and of morals,” but rather are occupying themselves “with issues which are foreign to the nature of the duties of the successors of the apostles.”

Let us be honest and say that the accusation the good Archbishop lays at the feet of the bishops and the Vatican bureaucracy must also be laid at the feet of the Popes who have governed the Church since Vatican II. Pope Francis, however, seems intent on outdoing his predecessors in allowing the Church to descend into chaos.  Instead of restoring good order in the Household of the Faith, he is preparing an encyclical on climate change and is already on record as insisting that “The most serious of the evils that afflict the world these days are youth unemployment and the loneliness of the old.” (The “bad translation” defense is unavailing, as this statement, from one of the infamous interviews Francis gave to Eugenio Scalfari, now appears in a book of interviews and conversations published by the Vatican publishing house with Francis' personal imprimatur.)

We can assume that prudence constrained Archbishop Lenga not to point directly at the place where the trail of accountability ends. That aside, however, his later comments leave no doubt that he wishes us to know that the ultimate problem now confronting us resides precisely in the papacy.  First, a statement that is of nothing less than historic importance:

It is difficult to believe that Pope Benedict XVI freely renounced his ministry as successor of Peter. Pope Benedict XVI was the head of the Church, his entourage however has barely translated his teachings into life, bypassed them often in silence or has rather obstructed his initiatives for an authentic reform of the Church, of the liturgy, of the manner to administer Holy Communion.   

What then of Pope Francis? Here, just as historic, is the bishop’s reference to the Permanent Instruction of the Alta Vendita, a Masonic blueprint for infiltration of the Church that the loony Left Southern Poverty Law Center attempts to discredit as “anti-Semitic” even though it has nothing to do with the Jewish people. Both Blessed Pius IX and Leo XIII approved of the publication and wide distribution of the document.  Quoting from it, Archbishop Lenga writes:

It will not be superfluous to remind my brothers in the episcopacy of an affirmation made by an Italian masonic lodge from the year 1820:
Our work is a work of a hundred years. Let us leave the elder people and let us go to the youth. The seminarians will become priests with our liberal ideas.
We shall not flatter ourselves with false hopes. We will not make the Pope a Freemason. However liberal bishops, who will work in the entourage of the Pope, will propose to him in the task of governing the Church such thoughts and ideas which are advantageous for us and the Pope will implement them into life”.

The Archbishop thus courageously declares that the Pope — whatever his subjective intentions may be — is serving as an instrument for subversion of the Church. Further, he writes, “this intention of the Freemasons is being implemented more and more openly, not only thanks to the declared enemies of the Church but with the connivance of false witnesses who occupy some high hierarchical office in the Church.”  As a result, the Archbishop concludes:

One can observe at all levels of the Church an obvious decrease of the “sacrum”. The “spirit of the world” feeds the shepherds. The sinners give the Church the instructions for how she has to serve them. In their embarrassment the Pastors are silent on the current problems and abandon the sheep while they are feeding themselves. The world is tempted by the devil and opposes the doctrine of Christ….
In our days the voice of the majority of the bishops rather resembles the silence of the lambs in the face of furious wolves, the faithful are left like defenseless sheep.

In a few devastating sentences Archbishop Lenga has outlined the unprecedented state of diabolical disorientation and mass apostasy that now afflicts the Church. The crisis arises not from one particular heresy, as was the case with earlier ecclesial crises, but from a widening collapse of all doctrine and discipline in the Church — as if the devil were indeed engaged in his “final battle.”

This is not the testimony of a “radical traditionalist” or “Fatimist,” but of a victim of communist persecution and a successor of the Apostles made a bishop and then an archbishop by John Paul II. Archbishop Lenga now joins Cardinal Burke and Bishop Athanasius Schneider in standing up for the integrity of the Faith in the midst of the catastrophe that the Third Secret — the whole Third Secret — undoubtedly predicted nearly a hundred years ago.  

But it will take more than three prelates or even a hundred prelates to end this crisis. It will end only when the Pope and all the bishops consecrate Russia to the Immaculate Heart of Mary, bringing the Stalinization of the Church to an end. This, no doubt, is one of the truths the integral Third Secret makes clear.