Rorate Caeli

‘THE COUNCIL AND THE ECLIPSE OF GOD’ by Don Pietro Leone - CHAPTER 12: The Conclusion of The Book & Epilogue


It was a privilege and a pleasure to have posted in installments this exceptional book over the last two years, for which Rorate Caeli had exclusive right, prior to its official publication in a corrected and expanded version which Don Pietro hopes to publish soon. He wishes all readers a Holy Lententide in preparation for a Holy Celebration of the Resurrection of Our Thrice Blessed Lord, and imparts to them all his priestly blessing.                                                         




Chapter 12



We here offer:


A.   The Conclusions to the Individual Chapters

B.   The Conclusion to the Book as a Whole



A.    Conclusion to the Individual Chapters


In the Introduction we presented the Council's attack on Being: as the True in both the ontological and the logical sense; as One; as Immutable; as entire; as objective, as the supernatural object of the Faith. 


In chapter 1 we presented its attack on the Church ad intra: on the Mystical Body of Christ, on the Church Militant; on the Church as a Hierarchy encompassing the monarchical status of Pope, Bishops, and priests; as One, Holy, Catholic, and Apostolic; as oriented to, and absolutely necessary for, salvation. We present its attack on the dogma of Hell as the place of those eternally excluded from the Church.


In chapters 2-5 we present its attack on the Church in Her relations ad extra: in Her relations to the non-Catholic Christians, to the other Religions, to the Modern State, and to the World. In its quest for unity at the expense of Truth we saw it in each case progressively relinquish its duty to evangelize, and progressively degrade the Church. In chapter 4 we witnessed its betrayal of Christ the King in the face of the modern State and of Communism; in chapter 5 its attempt to absorb the Church into the World.


In chapters 6-8 we considered the Council's anthropology. We saw it naturalize and eroticize  marriage; secularize the priesthood; desecrate, laicize, and dilute the Religious Life; protestantize the Sacraments, and in particular protestantize and anthropocentrize the Mass; we saw it attempt to ascribe to man in general the properties of the practicing Catholic, and to deify him on 10 distinct counts.


In chapters 9-12 we offered an overview of Council teaching. In chapter 9, in the metaphysical analysis, we showed how it offends against 10 principles of Metaphysics of which we offered over 100 examples; in the theological analysis, we enumerated 44 heresies. The Council’s denial of these dogmas, that is to say its heresies, were not formal but material: their heretical nature consisted in the fact that they either entail or intimate heresy or that they silence dogmas. We showed how all these heresies were crystallized in 12 attacks against Our Lord Jesus Christ Himself where it presumed to repudiate Him [1] and to replace Him with man [2]. Finally, in the moral analysis, we showed how the Council abused its offices of teaching, sanctifying, and ruling. In this same chapter we identified as the ground of all the Council's error what we have designated as the principle of Antirealist Subjectivism [3]


In chapter 10 we indicated the metaphysical, theological, religious, and psychological sources of this principle: in Modern Philosophy, Modernism, Gnosis, and Fallen Nature respectively. We expounded the devil's role in creating this principle in the beginning and in introducing it into the minds of the Council members. The antirealist-subjectivist attack on Being instigated by the Council constitutes on the level of natural theology an act of ‘self-deifying atheism’, and on the level of supernatural theology the substitution of Our Lord Jesus Christ by man.


In chapter 11 we presented an overview of the consequences of the Council in terms of heterodoxy, idolatry, chastisement of the world (particularly by the virus / vaccine scourge), and of what we can only describe as ‘the demonic possession of the Mystical Body of the Church.’




 The Mocking of Christ 

(Matthias Grünewald, c. 1505)



B.  Conclusion to the Book


The conclusion to the book as a whole is as follows: The Council has deposed Our Lord Jesus Christ from His Divine Throne, and elected man as God-Man in His place. Man, a body which of itself gives forth no light, but is destined to shine forever in Heaven by reflecting the Uncreated Light of God, has eclipsed that primordial and essential Light of God and shrouded the Heavens and the whole earth in darkness.


Postscript: The Goal of the Book


The Goal of the book is twofold: to uncover the Council’s evil and to contribute towards it definitively being set aside.


Having terminated our exposition of what we might call the Council’s ‘Gnostic texts’, even to give an account of which has been truly, in the words of St. Irenaeus ‘as thou seest, a tedious affair’, we are unable to express the first goal better than by making our own the comments of that great Doctor of the Church [4]: ‘…I have labored to bring forward, and make clearly manifest, the utterly ill-conditioned carcass of this miserable little fox. For there will not now be need of many words to overturn their system of doctrine, when it has been made manifest to all. It is as when, on a beast hiding itself in a wood, and by rushing forth from it is in the habit of destroying multitudes, one who beats round the wood and thoroughly explores it, so as to compel the animal to break cover, does not strive to capture it, seeing that it is a truly ferocious beast; but those present can then watch and avoid its assaults, and can cast darts at it from all sides, and wound it and finally slay that destructive brute. So, in our case, since we have brought their hidden mysteries, which they keep in silence among themselves, to the light… it is now in thy power, and in the power of all thy associates, to familiarize yourselves with what has been said, to overthrow their wicked and undigested doctrines, and to set forth doctrines agreeable to the truth.’


‘… and finally slay that destructive brute’  St. Irenaeus

(18th century French engraving of the Hunt and Slaying of the  'Beast' of Gévaudan)

The most important distinction to be drawn between the doctrines which we have ourself attempted to criticize in the course of this book and those which St. Irenaeus treated, is of course that the latter were taught by formal apostates and the former were taught by a Church Council. This means that it is not sufficient simply to bring the errors of these doctrines to the light, but also definitively to set them aside, as we stated at the beginning of the book [5].


As to our second goal, we say only this: Only the Church Herself has the power to set aside the Council, so that we terminate this work with a call to the reader to do all that he can to this end, whether by the use of any authority or influence that he might possess, or simply by prayer: because the Council is an inordinate offence against God and an inordinate danger to the salvation of immortal souls for whom Our Blessed Lord Jesus Christ took flesh, suffered unspeakable torments, and died.





Domine, quo vadis?

(Annibale Carracci, 1601)


Domine, Quo vadis?

Romam eo iterum crucifigi [6]


We saw the Council’s doctrinal attack on Our Lord Jesus Christ, as well as on His Mystical Body, the Church; we noted a physical attack upon Him in the ensuing Order of Mass; to-day we are witnesses of a physical attack on the Church Herself, which we referred to with the quotation at the beginning of this book. 


Just as each of the members of the Church must share in Christ’s sufferings individually, so must all of Her members collectively, and therewith Church has entered into the Garden and into Her Passion. The fact is confirmed by the surname of the present Supreme Pontiff. As any German-speaker with some knowledge of Italian will know, ‘Bergoglio’ designates the Garden of Gethsemani. Berg means ‘Mount’ in German and oglio (olio) means ‘oil’ in Italian, which when translated into German becomes Bergöl or Ölberg, which latter means the Mount of Olives, the term by which the Garden of Gethsemani is known in German. In this connection we note the entry in St. Faustina’s diary for the day of birth of Pope Francis: December 17th 1936. ‘I have offered this day for priests. I have suffered more to-day than ever before…I did not know it was possible to suffer so much in one day. I tried to make a Holy Hour, in the course of which my spirit had a taste of the bitterness of the Garden of Gethsemani…’ 


In that same Garden we can see Pope Francis, the Pope ‘who will sit in the final persecution of the Holy Roman Church’, together with Pope Benedict, Gloria Olivae’, the glory of the olive, according to the symbols attributed to each of them respectively by the interpreters of St. Malachias. Both of them represent the Church in Her Passion, Pope Benedict like an olive-tree bearing silent witness to the persecution of the Church, with the olive-branch-like peace which that great prelate has always irradiated, and with which we, the faithful, are called to undergo the present trial.


‘Our Lord bequeathed to [the Church] the heritage of His sufferings; yea it is He Who continues to suffer in His Church… She is the Spouse of Jesus Christ Crucified…She [is] likewise ladened with the Cross… with brow encircled with a crown of thorns; She too journeys through many tribulations to the glory of Heaven… the Church must here below pass through Her Holy Week, must endure a bloody sweat on the Mount of Olives, and upon Calvary She must abide the torment of the Cross… the bloody and unbloody martyrdom is a prominent feature and a special characteristic of the Catholic Church, by which She resembles Her Divine Master and Founder, and is distinguished from all religious sects…


Let the world rage and the nations threaten, let the nations devise vain things, let the princes of the world rise up and unite themselves against Christ and His Church. The Church however always looks with confidence to the future, for the roaring of the waters does not terrify Her and the power of Hell does not prevail against Her…. Because She always preaches, sacrifices, and dispenses Jesus Christ Crucified, it behooves Her in Her own life   to copy, to portray, and to represent Him Crucified…


‘Where is the source of all this self-sacrifice? In our churches, on our altars, in the Holy Sacrifice of the Mass. There day after day the boundless, sacrificing love of Christ reveals itself. Thence gushes forth strength into poor human nature to sacrifice itself as well. There also the higher and nobler souls thirst after this Holy Sacrifice… When the Holy Sacrifice no longer exists, there also disappears the grand Catholic spirit and self-sacrifice and love. To us has come down the sacrifice of the Cross and along with it, as our heritage, the mystery of our own sacrifice, the mystery of the strength of patience and obedience, as also of freely self-sacrificing love. Let us then go to assist at the Holy Sacrifice of the Mass, daily offering as a sacrifice to Jesus Who offers Himself therein for us, ourselves, our thoughts, our words and actions, our joys and sufferings.’ [7]


And so, Dear and Gentle Reader, let us unite the sacrifice of our lives to His Own, in the Holy Sacrifice of the Mass, to the Glory of God the Father, to glorify Whom all things were made: angels, men and, yes, the entire world, for ‘…as Jesus Christ is for the entire Church, yea, for the whole Creation, the never-failing fountain of blessings and the vivifying sun of Grace, there also through Him, and With Him and in Him, especially inasmuch as He offers Himself and is offered on the altar, there is given to the Father Almighty in unity the Holy Ghost, all honor and glory: that is the most perfect homage, veneration, and glory: pasa he doxa: the entirety of the highest and absolutely perfect honor and glory.’ [8]




[1] ch. 9, B.2 (b) I Conclusion

[2] ch. 9, B.2 (b) II

[3] ch. 9, Conclusion to Section A

[4] Adversus Haereses I. 31

[5] Preface, conclusion to Section A

[6] When St. Peter, on the entreaty of the Christians fled the Mamertine prison, he was supposed to have beheld a vision of Our Lord on His way to Rome. ‘Where goest Thou, O Lord?’ asked the Prince of the Apostles, ‘I go to Rome, to be crucified once more’, came the reply. St. Peter returned to the prison at Rome, understanding the words to refer to himself. The tradition derives from the Apocryphal Acts of Peter, 35, the source also for the tradition that St. Peter was crucified with his head to the ground.

[7] Eberhard, quoted in The Holy Sacrifice of the Mass, Father Nikolaus Gihr I, ch.3, A. 3

[8] The Holy Sacrifice of the Mass op.cit. II ch.2, S. 2, A. 2