Bergoglio Extols and Idolizes the Very Pagan Practices that Our Lady Sought to Eradicate

The Holy Sacrifice of the Mass is the perfect prayer that is the unbloody re-presentation of the bloody sacrifice that Our Blessed Lord and Saviour Jesus Christ made of Himself to His Co-Equal, Co-Eternal God the Father on the wood of the Holy Cross on Good Friday to make atonement for our sins as He paid back in His Sacred Humanity the debt of sin that was owed to Him in His Sacred Divinity. There is nothing more sublime than the Mass, which takes place in time but also transcends time as it takes us back to Calvary and forward to the glories of Heaven. The faithful present at each Mass are accompanied mystically by all the members of the Church Triumphant in Heaven and the Poor Souls of the Church Suffering in Purgatory.

All the mysteries of our salvation are contained in the Holy Mass. As such, the offering of the Sacred Mysteries takes place in spirit of reverence, solemnity, recollection, and devotion. There was no revelry at Calvary. Our Blessed Mother, Saint John the Evangelist, Saint Mary Magdalene, and the other holy women were not bemoaning the fact that they were not the High Priest. They were content to recollect themselves in sorrow as the Divine Son of Our Lady, who suffered in perfect compassion with Him as our Co-Redemptrix, Mediatrix, and Advocate gave birth to us spiritually in great pain as she stood valiantly at the foot of the Holy Cross of the One she had brought forth into the world at His Nativity miraculously and painlessly. Yes, Our Lady, Queen of Martyrs, is still present mystically at every true offering of the Holy Sacrifice of the Mass.

Although there are many legitimate rites within the Catholic Church, the Roman Rite is the oldest as it was taught to the Apostles by Our Blessed Lord and Saviour Jesus Christ in all of its essentials in the forty days between His Resurrection from the dead on Easter Sunday and His Ascension into Heaven on Ascension Thursday. There is, as Father Adrian Fortescue noted, no rite as venerable as the Roman Rite:

Essentially, the Missal of Pius V is the Gregorian Sacramentary; that again is formed from the Gelasian book, which depends upon the Leonine collection. We find prayers of our Canon in the treatise de Sacramentis and allusions to it in the [Fourth] Century. So the Mass goes back, without essential change, to the age when it first developed out of the oldest Liturgy of all. It is still redolent of that Liturgy, of the days when Caesar ruled the world, and thought he could stamp out the Faith of Christ, when our fathers met together before dawn and sang a hymn to Christ as God. The final result of our enquiry is that, in spite of some unresolved problems, in spite of later changes there is not in Christendom another rite so venerable as ours. (Michael Davies, ed., The Wisdom of Adrian Fortescue)

The rubrics of the true Roman Rite reflect the immutability of God, not the passing currents of any individual age. A true and valid offering of the Holy Sacrifice of the Mass, although it takes place at a particular time in a particular place, is meant to reflect the timelessness of eternity and the unchanging nature of God as it reflects the differences between the hierarchical priesthood of the ordained priest and the common priesthood of the lay faithful by means of their baptism in various ways, including the separation of the sanctuary from the nave of a Catholic Church by an altar rail.

As it is the work of God the Holy Ghost Himself, the Roman Rite of the Catholic Church reflects the perfection, beauty, order, and Infinity of God so as to give to creatures who live in a finite world a reminder that the glitters of this world and all its false attractions but empty shows of nothingness in comparison with the unspeakable majesty and honor of the Most Blessed Trinity and the unmatched by which the Most Sacred Heart of the Word Who was Made Incarnate in the Virginal and Immaculate Womb of His Most Blessed Mother redeemed us and renews His work of Redemption on Altars of Sacrifice as the Chief Priest and Victim and every Mass.

Despite the contentions made by the conciliar revolutionaries and their predecessors in the hijacked Liturgical Movement that had been begun by Dom Prosper Gueranger, O.S.B., in the Nineteenth Century, the faithful present at an offering of the Holy Sacrifice of the Mass are not inert and inactive. Indeed, Pope Pius XII put the lie to the contention made by the liturgical revolutionaries in the 1950s that there was a “need” for the “full, conscious, and active participation” of the laity at Holy Mass:

24. But the chief element of divine worship must be interior. For we must always live in Christ and give ourselves to Him completely, so that in Him, with Him and through Him the heavenly Father may be duly glorified. The sacred liturgy requires, however, that both of these elements be intimately linked with each another. This recommendation the liturgy itself is careful to repeat, as often as it prescribes an exterior act of worship. Thus we are urged, when there is question of fasting, for example, “to give interior effect to our outward observance.”[28] Otherwise religion clearly amounts to mere formalism, without meaning and without content. You recall, Venerable Brethren, how the divine Master expels from the sacred temple, as unworthily to worship there, people who pretend to honor God with nothing but neat and wellturned phrases, like actors in a theater, and think themselves perfectly capable of working out their eternal salvation without plucking their inveterate vices from their hearts.[29] It is, therefore, the keen desire of the Church that all of the faithful kneel at the feet of the Redeemer to tell Him how much they venerate and love Him. She wants them present in crowds — like the children whose joyous cries accompanied His entry into Jerusalem — to sing their hymns and chant their song of praise and thanksgiving to Him who is King of Kings and Source of every blessing. She would have them move their lips in prayer, sometimes in petition, sometimes in joy and gratitude, and in this way experience His merciful aid and power like the apostles at the lakeside of Tiberias, or abandon themselves totally, like Peter on Mount Tabor, to mystic union with the eternal God in contemplation.

25. It is an error, consequently, and a mistake to think of the sacred liturgy as merely the outward or visible part of divine worship or as an ornamental ceremonial. No less erroneous is the notion that it consists solely in a list of laws and prescriptions according to which the ecclesiastical hierarchy orders the sacred rites to be performed.

26. It should be clear to all, then, that God cannot be honored worthily unless the mind and heart turn to Him in quest of the perfect life, and that the worship rendered to God by the Church in union with her divine Head is the most efficacious means of achieving sanctity. (Pope Pius XII, Mediator Dei, November 20, 1947.)

Pope Pius XII did commend the efforts of those who produced missals to make the texts of the Mass easily accessible to the faithful, and he also noted that the faithful could join in the singing at High Masses. However, he also wrote that the absence of these accidentals do not detract in any way from the efficacy of a Mass offered validity by a true priest:

105. Therefore, they are to be praised who, with the idea of getting the Christian people to take part more easily and more fruitfully in the Mass, strive to make them familiar with the “Roman Missal,” so that the faithful, united with the priest, may pray together in the very words and sentiments of the Church. They also are to be commended who strive to make the liturgy even in an external way a sacred act in which all who are present may share. This can be done in more than one way, when, for instance, the whole congregation, in accordance with the rules of the liturgy, either answer the priest in an orderly and fitting manner, or sing hymns suitable to the different parts of the Mass, or do both, or finally in high Masses when they answer the prayers of the minister of Jesus Christ and also sing the liturgical chant.

100. These methods of participation in the Mass are to be approved and recommended when they are in complete agreement with the precepts of the Church and the rubrics of the liturgy. Their chief aim is to foster and promote the people’s piety and intimate union with Christ and His visible minister and to arouse those internal sentiments and dispositions which should make our hearts become like to that of the High Priest of the New Testament. However, though they show also in an outward manner that the very nature of the sacrifice, as offered by the Mediator between God and men,[102] must be regarded as the act of the whole Mystical Body of Christ, still they are by no means necessary to constitute it a public act or to give it a social character. And besides, a “dialogue” Mass of this kind cannot replace the high Mass, which, as a matter of fact, though it should be offered with only the sacred ministers present, possesses its own special dignity due to the impressive character of its ritual and the magnificence of its ceremonies. The splendor and grandeur of a high Mass, however, are very much increased if, as the Church desires, the people are present in great numbers and with devotion.

107. It is to be observed, also, that they have strayed from the path of truth and right reason who, led away by false opinions, make so much of these accidentals as to presume to assert that without them the Mass cannot fulfill its appointed end. (Pope Pius XII, Mediator Dei, November 20. 1947.)

108. Many of the faithful are unable to use the Roman missal even though it is written in the vernacular; nor are all capable of understanding correctly the liturgical rites and formulas. So varied and diverse are men's talents and characters that it is impossible for all to be moved and attracted to the same extent by community prayers, hymns and liturgical services. Moreover, the needs and inclinations of all are not the same, nor are they always constant in the same individual. Who, then, would say, on account of such a prejudice, that all these Christians cannot participate in the Mass nor share its fruits? On the contrary, they can adopt some other method which proves easier for certain people; for instance, they can lovingly meditate on the mysteries of Jesus Christ or perform other exercises of piety or recite prayers which, though they differ from the sacred rites, are still essentially in harmony with them. (Pope Pius XII, Mediator Dei, November 20, 1947.)

162. From what We have already explained, Venerable Brethren, it is perfectly clear how much modern writers are wanting in the genuine and true liturgical spirit who, deceived by the illusion of a higher mysticism, dare to assert that attention should be paid not to the historic Christ but to a "pneumatic" or glorified Christ. They do not hesitate to assert that a change has taken place in the piety of the faithful by dethroning, as it were, Christ from His position; since they say that the glorified Christ, who liveth and reigneth forever and sitteth at the right hand of the Father, has been overshadowed and in His place has been substituted that Christ who lived on earth. For this reason, some have gone so far as to want to remove from the churches images of the divine Redeemer suffering on the cross.

163. But these false statements are completely opposed to the solid doctrine handed down by tradition. "You believe in Christ born in the flesh," says St. Augustine, "and you will come to Christ begotten of God."[148] In the sacred liturgy, the whole Christ is proposed to us in all the circumstances of His life, as the Word of the eternal Father, as born of the Virgin Mother of God, as He who teaches us truth, heals the sick, consoles the afflicted, who endures suffering and who dies; finally, as He who rose triumphantly from the dead and who, reigning in the glory of heaven, sends us the Holy Paraclete and who abides in His Church forever; "Jesus Christ, yesterday and today, and the same forever."[149] Besides, the liturgy shows us Christ not only as a model to be imitated but as a master to whom we should listen readily, a Shepherd whom we should follow, Author of our salvation, the Source of our holiness and the Head of the Mystical Body whose members we are, living by His very life.

164. Since His bitter sufferings constitute the principal mystery of our redemption, it is only fitting that the Catholic faith should give it the greatest prominence. This mystery is the very center of divine worship since the Mass represents and renews it every day and since all the sacraments are most closely united with the cross.[150]

165. Hence, the liturgical year, devotedly fostered and accompanied by the Church, is not a cold and lifeless representation of the events of the past, or a simple and bare record of a former age. It is rather Christ Himself who is ever living in His Church. Here He continues that journey of immense mercy which He lovingly began in His mortal life, going about doing good,[151] with the design of bringing men to know His mysteries and in a way live by them. These mysteries are ever present and active not in a vague and uncertain way as some modern writers hold, but in the way that Catholic doctrine teaches us. According to the Doctors of the Church, they are shining examples of Christian perfection, as well as sources of divine grace, due to the merit and prayers of Christ; they still influence us because each mystery brings its own special grace for our salvation. Moreover, our holy Mother the Church, while proposing for our contemplation the mysteries of our Redeemer, asks in her prayers for those gifts which would give her children the greatest possible share in the spirit of these mysteries through the merits of Christ. By means of His inspiration and help and through the cooperation of our wills we can receive from Him living vitality as branches do from the tree and members from the head; thus slowly and laboriously we can transform ourselves "unto the measure of the age of the fullness of Christ."[152]

166. In the course of the liturgical year, besides the mysteries of Jesus Christ, the feasts of the saints are celebrated. Even though these feasts are of a lower and subordinate order, the Church always strives to put before the faithful examples of sanctity in order to move them to cultivate in themselves the virtues of the divine Redeemer. (Pope Pius XII, Mediator Dei, November 20, 1947.)

The conciliar revolutionaries have made the accidentals essential to the “fullness” of the liturgy.

The mania for activity, a total rejection of the true concept of active participation found in Pope Pius XII's Mediator Dei, has resulted in the replacement of true interior participation with mindless activity and verbosity, all of which detract from the nature of the Mass, turning what purports, albeit falsely, to be the Sacred Mysteries into an anthropocentric, communitarian exercise of mutual self-congratulations.

The participation of the lay faithful in the end of Petition found in the Mass requires them to be recollect before Mass, to spend time in prayer before the Blessed Sacrament, to pray some of the wonderful prayers found in the various Latin-English hand missals, many of which have been reprinted in recent years. True participation in the Mass requires us to follow the Mass carefully, meditating upon the beauty of the prayers, some of which have been cited in this commentary. The Mass is ever ancient, ever new. Its fixed nature conveys the inestimable treasures contained in all its rites and prayers.

There is constant food for thought, no matter how many times we have celebrated a particular feast day or have heard a particular reading. And just as it is the case that honor and glory are added to God and grace is added to the world each time a priest celebrates Holy Mass, so is it also the case that our prayerful, interior participation in Mass (and the prayers we offer therein, as well as those we offer before and afterward) helps to build up the Mystical Body of Christ. Each ligament in the Mystical Body helps to support each other, as Saint Paul noted.
None of us in the laity knows the efficacy of our prayers here in this vale of tears. But we are called to be faithful to our prayers, both the formulaic prayers found in the Mass and in Our Lady's Most Holy Rosary and our own mental prayer, the development of which is an important part of passing through the stages of spiritual perfection. It is the Mass which provides us the perfect framework to become more perfect lovers of the Blessed Trinity who are ever eager to serve Him in all aspects of our daily lives. Indeed, our very lives are meant to be offerings of praise and petition to God. That is why we are to be prepared for Holy Mass. For it is in the Mass that we are reminded day in and day out to conform everything about our very being to the standard of the Sacrifice of the Cross, which is re-presented before our very eyes in the greatest miracle we can ever behold in this mortal life.

Jorge Mario Bergoglio believes not one word of this as he believes that the Catholic liturgy—as well as everything else about the Catholic Faith—must be an expression of the “times” in which men live, not an act of solemn reverence for the Most Holy Trinity as the Sacrifice of the Holy Cross is perpetuated in an unbloody manner. This irreverent false “pontiff” hates reverence and solemnity. Indeed, he has called the unreformed Immemorial Mass of Tradition a “cold” and worthless “museum piece” that does not “connect” with the social, cultural, and moral conditions of men where they live in the “real” world. He has made war against the modernized version of the Immemorial Mass of Tradition since the time he stepped out on the balcony of the Basilica of Saint Peter on Wednesday, March 13, 2013, and having grown tired of waiting for Joseph Alois Ratzinger/Benedict XVI to die, finally revoked the latter’s Summorum Pontificum with the issuance of Traditiones Custodes, July 16, 2021 (see Jorge Mario Bergoglio Bares His Teeth to Do the Work of Baal).

The Argentine Apostate has been intent on following the false “spirit” of the “inculturation of the Gospel” as outlined in Paragraphs 390-399 of the General Instruction to the Roman Missal, especially at Paragraph 395:

395. Finally, if the participation of the faithful and their spiritual welfare requires variations and more thoroughgoing adaptations in order that the sacred celebration respond to the culture and traditions of the different peoples, then Bishops' Conferences may propose such to the Apostolic See in accordance with article 40 of the Constitution on the Sacred Liturgy for introduction with the latter's consent, especially in the case of peoples to whom the Gospel has been more recently proclaimed. The special norms given in the Instruction On the Roman Liturgy and Inculturation should be carefully observed.

Regarding procedures to be followed in this matter, the following should be followed:

In the first place, a detailed preliminary proposal should be set before the Apostolic See, so that, after the necessary faculty has been granted, the detailed working out of the individual points of adaptation may proceed.

Once these proposals have been duly approved by the Apostolic See, experiments should be carried out for specified periods and at specified places. If need be, once the period of experimentation is concluded, the Bishops' Conference shall decide upon pursuing the adaptations and shall propose a mature formulation of the matter to the Apostolic See for its decision. (Paragraph 395, General Instruction to the Roman Missal.)

Thus, in addition to the “Amazonian rite,” which he authorized four years ago following the Amazonian Synod of 2019 (see Jorge's Querida Amazonia: Another Modernist Primer), he has now authorized the devil worship called the “Mayan Rite”:

VATICAN CITY (LifeSiteNews) — The Vatican has approved the Mayan rite of the Mass which will involve ritual dancing, women taking the place of the priest in incensing the altar, and lay leadership of certain prayers in the liturgy.

The announcement came via Cardinal Felipe Arizmendi Esquivel, who is bishop emeritus of the San Cristobal de Las Casas diocese in Mexico and one of the leading promoters of this new rite.

Writing in his weekly column November 13, Arizmendi joyfully revealed that the Vatican’s Dicastery for Divine Worship and the Discipline of the Sacraments has “with the authority of the Pope, on November 8 of this year, granted the long-awaited recognitio of some liturgical adaptations for the celebration of the Holy Mass in the Tseltal, Tsotsil, Ch’ol, Tojolabal, and Zoque ethnic groups of the diocese of San Cristóbal de Las Casas.”

Arizmendi has previously been in communication with LifeSite’s Dr. Maike Hickson, providing her with details about the proposed draft of the rite when it was being assessed by the Vatican. Subsequently, he confirmed to this correspondent a few times about his consternation that the Dicastery was taking so long to approve the rite.

The Vatican’s approval is “the official recognition of the Church by which these adaptations are approved as valid and legitimate,” he wrote in his column.

“They are the liturgy of the Church, and not just customs and habits that are viewed with suspicion,” he said in defense of the new rite of the Novus Ordo Mass. {Emphasis original}

Arizmendi was keen to highlight the significance of the development, since it is indeed only the second such rite since the Second Vatican Council which has been approved, the other being the Zaire rite in Africa.

Echoing Pope Francis on the topic, Arizmendi opined that such rites “are a form of incarnation of faith in expressions that are very specific to these cultures. We did not invent them, but we adopted what they live and which is in accordance with the Roman rite.”

“If there are deviations in some indigenous customs, we can help them to reach their fullness in Christ and in his Church,” he said.

Last summer, Arizmendi provided LifeSite with the draft that had been submitted to the Vatican.

The now Vatican-approved rite – as described by Arizmendi – is outlined below:

Ritual dances: “Ritual dances” were approved at the Offertory, in the prayer of the faithful or in the thanksgiving after communion. These, Arizmendi said, are “simple movements of the entire assembly, monotonous, contemplative, accompanied by traditional music, and which express the same thing as the Roman rite, but in a different cultural form.”

“The content of the Mass is not changed, but the way it is expressed,” he said.

Women to incense instead of the priest: Women will perform the “ministry of incense bearers” in Mass “instead of the priest.” After the priest blesses and imposes incense, the woman then incense the “altar, the images, the Gospel book, the ministers and the assembly.” They will apparently not use the customary thurible, but rather “an incense burner proper to their culture.”

This, Arimenzi said, is born out of the indigenous custom of having usually women incensing during prayer.

Lay leadership of Mass prayers: The practice of having a lay man or woman of “recognized moral importance” who will be the “principal,” has been approved to “lead certain parts of the community prayer.” These times would be: “either at the beginning of the Mass, to initiate the community into the celebration, to name the intentions and to ask for forgiveness, or in the prayer of the faithful, after the priest makes the initial invitation and closes with the concluding prayer, or after communion as a thanksgiving, which the priest concludes with the post-communion prayer.”

The cardinal attested that the new practice did not mean “removing the priest from his service as president of the assembly, since he is the one who is at the head of the celebration, and he authorizes these moments.”

The lay leader “promotes and guides the prayer of all,” as he does not pray in just his name. “It is another way for the assembly to participate; the content of the Roman rite is not changed, but its cultural expression,” said Arizmendi.

Pagan theology underpinning rite

The Vatican had been assessing the text since July of 2023, after Mexico’s bishops voted 103-2 in favor during the April 2023 plenary assembly of the rite. The bishops of Mexico discussed an initial draft version, which was then amended slightly for presentation to the Vatican.

Speaking last year, Arizmendi stated that the country’s bishops extended the proposals to “all the native peoples of the country,” rather than just to those of the San Cristóbal diocese. However, that nation-wide permission has not been officially given, though in practice it remains very unlikely that the rite will be limited to the areas outlined by the Vatican.

Dr. Hickson previously noted that a Mayan rite has already been practiced in the Diocese of San Cristóbal, as it has been approved by the Mexican bishops’ conference. (See her prior coverage HERE and HERE)

In the March 2023 draft of the rite sent to LifeSite, the role of the “principal” was posited as being key as such an individual would “become even more relevant during the period of absence of the clergy in our diocese.” Such a line prompts the suggestion of completely lay led ceremonies as a norm in the future, rather than simply certain parts of the Mass.

It is not yet clear from Arizmendi’s description if the “principal” will engage in the pagan practice of praying to the four directions of the earth. The March 2023 draft noted that “on special occasions this prayer can be realigned by invoking God from the four cardinal points.” To invoke God from the four cardinal points implies in the Mayan polytheistic tradition: the four directions of the earth—north, west, south, east—which are traditionally connected with gods. However this was not present in the draft sent to the Vatican last summer and seen by LifeSite at the time.

But despite this, the underlying pagan theology remains. The “ritual dance” Arizmendi mentions was described in the March 2023 draft thus: “the feet caress the face of Mother Earth, making light movements. The face of God is greeted by moving to the four directions of the universe.”

The Undersecretary of the Dicastery — Bishop Aurelio García Macías — was heavily involved in drawing up the rite. He told local media in March last year that the process was “a personal enrichment for me because I believe that the local experience of San Cristóbal de Las Casas has discerned, has been able to study, reflect and can be enriched with the universal experience of the Catholic Church.”

Meanwhile, another pagan-based rite is also under consideration by the Vatican. The Amazon, or Amazonian, rite is about to begin a three-year trial period later this year. The Amazon rite is a product of the highly controversial 2019 Synod of Bishops on the Amazon, or the Amazon Synod.

Among the many proposals raised by the Amazon Synod and its final document are the opening of the clerical state to women and admitting married men to the priesthood, in an attempt to make the Church more appealing to Catholics in the region.

This “Amazonian rite” would “expresses the liturgical, theological, disciplinary and spiritual heritage of the Amazon,” which would assist the “work of evangelization.”

Meanwhile, the Dicastery for Divine Worship has been accused of implementing a “persecution” of the Church’s traditional liturgy across the global Church. (Vatican approves Mayan rite with ritual dance, female incensors and lay leadership of Mass parts.)

This is a direct worship of the devil that he himself has inspired. The adversary directed the Mayans to sacrifice children and others to him, and even secular sources have been admitting, albeit with reluctance, that the Aztecs and Mayans were as brutally barbaric as the Spanish missionaries said they were. Although the secularists believe that the Spanish missionaries exaggerated the number of human sacrifices, which they did not, of course, some realize that the brutalities can no longer be denied:

MEXICO CITY —  It has long been a matter of contention: Was the Aztec and Mayan practice of human sacrifice as widespread and horrifying as the history books say? Or did the Spanish conquerors overstate it to make the Indians look primitive?

In recent years archeologists have uncovered mounting physical evidence that corroborates the Spanish accounts in substance, if not number.

Using high-tech forensic tools, archeologists are proving that pre-Hispanic sacrifices often involved children and a broad array of intentionally brutal killing methods.

For decades, many researchers believed Spanish accounts from the 16th and 17th centuries were biased to denigrate Indian cultures. Others argued that sacrifices were largely confined to captured warriors. Still others conceded the Aztecs were bloody, but believed the Maya were less so.

“We now have the physical evidence to corroborate the written and pictorial record,” said archeologist Leonardo Lopez Lujan. “Some ‘pro-Indian’ currents had always denied this had happened. They said the texts must be lying.”

The Spaniards probably did exaggerate the number of victims to justify their war against idolatry, said David Carrasco, a Harvard Divinity School expert on Mesoamerican religion.

But there is less doubt about the nature of the killings. Indian pictorial texts known as “codices,” as well as Spanish accounts of the time, quote Indians as describing multiple forms of brutal human sacrifice.

Victims had their hearts cut out or were decapitated, shot full of arrows, clawed, sliced, stoned, crushed, skinned, buried alive or tossed from the tops of temples.

Children were said to be frequent victims, in part because they were considered pure and unspoiled.

“Many people said, ‘We can’t trust these codices because the Spaniards were describing all these horrible things,’ which in the long run we are confirming,” said Carmen Pijoan, a forensic anthropologist who found some of the first direct evidence of cannibalism in a pre-Aztec culture more than a decade ago: bones with butcher-like cut marks.

In December, at an excavation in an Aztec-era community in Ecatepec, just north of Mexico City, archeologist Nadia Velez Saldana described finding evidence of human sacrifice associated with the god of death.

“The sacrifice involved burning or partially burning victims,” Velez Saldana said. “We found a burial pit with the skeletal remains of four children who were partially burned, and the remains of four other children that were completely carbonized.”

Although the remains don’t show whether the victims were burned alive, there are depictions of people -- apparently alive -- being held down as they were burned.

The dig turned up other clues to support descriptions of sacrifices in the Magliabecchi codex, a pictorial account painted between 1600 and 1650 that includes human body parts stuffed into cooking dishes, and people sitting around eating, as the god of death looks on.

“We have found cooking dishes just like that,” said archeologist Luis Manuel Gamboa. “And, next to some full skeletons, we found some incomplete, segmented human bones.” Researchers don’t know if those remains were cannibalized.

In 2002, government archeologist Juan Alberto Roman Berrelleza announced the results of forensic testing on the bones of 42 children, mostly boys around age 6, sacrificed at Mexico City’s Templo Mayor, the Aztecs’ main religious site, during a drought.

All shared one feature: serious cavities, abscesses or bone infections painful enough to make them cry.

“It was considered a good omen if they cried a lot at the time of sacrifice,” which was probably done by slitting their throats, Roman Berrelleza said.

The Maya, whose culture peaked farther east about 400 years before the Aztecs founded Mexico City in 1325, had a similar taste for sacrifice, Harvard University anthropologist David Stuart wrote in a 2003 article.

In the late 19th and early 20th century, “The first researchers tried to make a distinction between the ‘peaceful’ Maya and the ‘brutal’ cultures of central Mexico,” Stuart wrote. “They even tried to say human sacrifice was rare among the Maya.”

But in carvings and mural paintings, he said, “we have now found more and greater similarities between the Aztecs and Mayas,” including a Maya ceremony in which a costumed priest is shown pulling the entrails from a bound and apparently living sacrificial victim.

Some Spanish-era texts have yet to be corroborated with physical remains. They describe Aztec priests sacrificing children and adults by sealing them in caves or drowning them. But the assumption now is that the texts appear trustworthy, said Lopez Lujan, who also works at the Templo Mayor site.

For Lopez Lujan, confirmation has come in the form of advanced chemical tests on the stucco floors of Aztec temples, which were found to have been soaked with iron, albumen and genetic material consistent with human blood.

“It’s now a question of quantity,” said Lopez Lujan, who thinks the Spaniards -- and Indian picture-book scribes working under their control -- exaggerated the number of sacrifice victims, claiming in one case that 80,400 people were sacrificed at a temple inauguration in 1487.

“We’re not finding anywhere near that ... even if we added some zeros,” Lopez Lujan said.

Researchers have largely discarded the old theory that sacrifice and cannibalism were motivated by a protein shortage in the Aztec diet, although some still believe it may have been a method of population control.

Pre-Hispanic cultures believed the world would end if the sacrifices were not performed. Sacrificial victims, meanwhile, were often treated as gods before being killed.

“It is really very difficult for us to conceive,” Pijoan said of the sacrifices. “It was almost an honor for them.” (Brutality of Aztecs, Mayas Corroborated.)

Our Lady herself appeared to Juan Diego atop Tepeyac Hill nearly four hundred ninety-three years ago to eradicate pagan superstition and practices from the Americas, and fully nine million people did indeed convert from paganism to the Catholic Faith, almost person for person the number of people lost to the Protestant Revolution in Europe.

The fact that millions of pagans, steeped as they were in the barbaric practices of the Aztecs and Mayans, converted to the Catholic Faith within a short period of time following the miracles that Our Lady wrought atop Tepeyac Hill on Tuesday, December 12, 1531, did not go unnoticed by authorities in Rome:

It is not enough for a great lady that she should be welcome among her friends in their homes and that she should be able to receive them suitably in her own. With proper pride, she desires general recognition of this fact. Her entourage is duly aware of this and sees to it that her will in such a respect is accomplished. She is not obliged to take any initiative herself; she has only to wait until her wishes are fulfilled. Then the acclamation with which she is hailed is not only abundant but also universal.

Thus it had been in the case of the Great Lady of Guadalupe. By the end of the sixteenth century, the cult of the Miraculous Image had extended beyond Mexico City and environs, and within the next hundred years it had spread so far that it was no longer limited by the boundaries of New Spain. This penetration, and the reasons for it, did not escape the watchful eyes of the alert authorities in Rome. Indeed, we find that Gregory XIII--the brilliant Bolognese reigning between 1572 and 1585, to whom the education of the masses of all nations became a passion, and who is universally immortalized by his reformation of the calendar--extended the benefits derived from indulgences granted in previous years to the Guadalupan Hermitage. 

The document testifying to this is one of extreme importance, since it proves that within an almost incredibly short time after its foundation the Sanctuary of Our Lady of Guadalupe had been recognized by the Holy See as the repository of Special Grace. Innocent X--the Roman aristocrat whose great preoccupation was for the poor--was apparently the first to receive a representation of the Sacred Image. In a sermon preached by Vidal de Figueroa in December 1660, he states that "the Supreme Pontiff had a copy of the Sacred Image in the Apostolic Chamber, and today we see medals depicting it." Four years later Alexander VII--the learned Sienese responsible for the condemnation of Jansenism and the canonization of St. Francis de Sales--granted plenary indulgences to all those who visited the Sanctuary on the fourteenth of December, having apparently been slightly misinformed as to the exact date of the apparitions, which as we know, took place between the ninth and the twelfth. Later, however, he received a petition asking that the twelfth might be proclaimed a feast in the Church Calendar, so the original mistake, if one occurred, was promptly rectified. And it was during this same epoch, according to one report, that Guadalupan medals appeared, bearing the inscription, "Non fecit taliter omni nationi" ("This has been grated to no other nation"), which is, incidentally, a quotation from Psalm 107.

It was not until the time of Benedict XIV, who reigned between 1740 and 1758, however, that this was uttered as a pronouncement, which has since spread all over the world, and the masses have always subscribed to the belief that it was spontaneous as well as official. The truth of the matter is that the Pope, while certainly well aware of the source of this saying--since he was one of the most learned of all Saint Peter's successors--was moved to adapt words of the Psalmist to fit the occasion which had so deeply stirred his own sensibilities. 

It was certainly dramatic in the extreme: The clergy and laity of Mexico had for some time been clamoring at the gates of Rome, so to speak, for more signal recognition of the Sacred Image than had so far been accorded. They were convinced that the Virgin of Guadalupe alone had saved them from the frightful plague with which their land had recently been ravaged. And their urgency was no longer limited to the desire, long since expressed, that the twelfth of December should be proclaimed an Obligatory Feast, with its proper Mass and Ordinary; they also desired the proclamation of a general Canonical Patronage, in which the Virgin of Guadalupe should be solemnly declared the principal Patroness of New Spain. With extreme care they chose an appropriate envoy and dispatched him to Rome, entrusting to him "the complete documentary process of the nation's demand."

The envoy in question, a Jesuit by the name of Francisco Lopez, was in every way worthy of their confidence. He was a native of Venezuela who at the age of eleven had gone with his father first to Veracruz and then to Jamaica, where they had both been thrown into prison. After extricating themselves from this unpleasant predicament, they had gone on to Mexico, where the boy had received an excellent education in a Jesuit college. When his course of instruction was completed, he had become consecutively Professor of Human Letters at San Louis Potosi and in Veracruz, Professor of Philosophy in Zacatecas and Mexico City, and Professor of Theology in Merida; Prefect of Divine Doctrine at the Mother House in Mexico City; and Provincial Procurator in Madrid and Rome. He fulfilled all these duties with ability and tact and learned how to associate himself on terms of ease and intimacy with the members of the Hierarchy and with other personages of importance. All in all, the Mexicans were justified in assuming that if anyone could meet with success, this was the man.

Lopez was well aware that his task would not be an easy one, for Benedict XIV, a canonist and liturgist of note, was inclined to be cautious and conservative when it came to a question of innovations. With the canniness characteristic of the Order to which he belonged, Father Lopez had supplemented his documents by an offering which was even more appealing and arresting--a copy of the Sacred Image made by Miguel Cabrera, a native Oaxaca, who was one of the greatest painters of his time and the author of a treatise on the technical attributes of the miraculous picture, which, according to him, could not have been given by human hands. Cabrera had achieved innumerable notable paintings, among them several portraits of Sor Juana Ines de la Cruz, the famous Mexican poetess, and scenes from the lives of San Ignacio de Loyola and Santo Domingo, but he had never accomplished anything comparable in beauty to this copy of the Sacred Image which Father Francisco Lopez took with him to Rome.

The manner of its presentation has been graphically described by the historian Davila and admirably translated by Father Lee in Our Lady of America. When Father Lopez had been admitted in audience to the presence of His Holiness, "The Father Procurator, holding a rolled canvas, came before Benedict XIV, and having obtained permission to speak, gave briefly but eloquently the narrative of the Miracle of the Guadalupan Apparition. And while the Pope was listening attentively and wonderingly, the speaker suddenly stopped and cried hold: 'Holy Father, behold the Mother of God who deigned to be also the mother of the Mexicans!' Thereupon taking the canvas in both hands, as did once the happy Juan Diego before the venerable Bishop Zumarraga, he unrolled it on the platform occupied by His Holiness. Benedict, who was already moved by the narration, at this unexpected action and at sight of the beauty of the figure, cast himself down before it with the exclamation that has since been the distinctive motto of our amiable and venerable Patroness: “Non fecit taliter omni nationi.”

The success of the Lopez mission seemed assured at the end of this portentous audience. But at the last moment a technicality threatened the happy outcome of the good Father's endeavor after all. The Congregation of Rites was satisfied in a general way with the evidence he submitted, but was inclined to rule that no distinctive liturgy should be sanctioned for the time being, because the archives of the Congregation lacked specific documents to prove that the Guadalupan cause had already been formally introduced at Rome. Father Lopez knew that documents had been submitted in both 1663 and 1667, which should furnish every required proof, and he also knew that these must be somewhere in Rome. But his every effort to locate them proved fruitless. From the archives he went to the libraries, where his search was equally vain. But at last, though no valuable volumes came to light, he discovered an entry in a catalogue which gave him a clue to what he sought. For this catalogue listed the "Historical Relation of the Admirable Apparition of the Most Holy Virgin Mother of God, under the title of Our Lady of Guadalupe, which occurred in Mexico, in the year 1531. Its author, Anastasio Nicoselli; dedicated to the R.P.M.F. Raymundo Capisucchi, Master of the Sacred Palace; printed in the Italian tongue, at Rome in the year 1581." 

Father Lopez was well aware that Nicoselli, a Roman prelate of great learning, had transcribed the Mexican documents sent to the Holy See during the seventeenth century in preparing his work on Guadalupe. Therefore, the entry represented the lost treasure which he sought. But the entry, alas, was not the book itself, nor did it even prove conclusively that the book still existed. Given time, Father Lopez believed that he might be able to track this down; but time, unfortunately, was lacking. Limits had been set to the period which he might spend on his mission, and he began to believe that it was doomed to failure, like those of its predecessors. Discouragement overwhelmed him, and in his dejection he began to range the streets, preoccupied by distracted thoughts. It took nothing less than an outcry to rouse him from these, but at last such an outcry arose. An itinerant vendor pursued him relentlessly and Father Lopez turned toward the man, bent only on silencing his noise. Then the unawaited, the unhoped for, the utterly amazing happened: Outstanding among the old books which constituted the vendor's dilapidated wares, its title leaping out toward the Jesuit as if had been written in flame, was Nicoselli's Relation!

"God moves in a mysterious way. His wonders to perform"--and so does the Mother of God, the Virgin of Guadalupe. There was no question, after this astonishing discovery, of Father Lopez' success. The Congregation of Rites approved both the Special Office and the Mass which he had sought; and in 1754 the Holy Father issued one of his most memorable briefs.

"For the greater glory of Almighty God and the furtherance of His Worship, and for the honor of the Virgin Mary," he wrote, "We by these letters approve and confirm with apostolical authority the election of Most Holy Virgin Mary under the invocation of Guadalupe, whose Sacred Image is venerated in the splendid collegiate and parochial church outside the city of Mexico, as Patroness and Protectress of New Spain, with all and every one of the prerogatives due to principal patrons and protectors according to the rubrics of the Roman Breviary; an election which was made by the desire, as well of Our Venerable Brothers, the bishops of that Kingdom, as of the Clergy secular and regular, and by the suffrages of the people of those States. In the next place We approve and confirm the preinserted Office and Mass with the Octave; and We declare, decree and command that the Mother of God called Holy Mary of Guadalupe be recognized, invoked, and venerated as Patroness and Protectress of New Spain. Likewise, in order that henceforth the solemn commemoration of so great a Patroness and Protectress may be celebrated with the more reverence and devotion, and with due worship of prayer by the faithful of both sexes who are bound to the Canonical Hours, by the same apostolic authority We grant and command that the annual feast of the twelfth of December, in honor of the Most Holy Virgin Mary of Guadalupe, be perpetually celebrated as a day of precept and as a double of the first class with Octave; and that the preinserted Office be recited and the preinserted Mass be celebrated. . . . Given at Rome, in St. Mary Major, under the Fisherman's Ring, twenty-fifth of May, 1754, in the fourteenth years of Our Pontificate."

Besides issuing this brief, Benedict XIV authorized the establishment of Guadalupan Congregations, already widespread in Mexico, outside of that country, and gave to the Guadalupan Sanctuary--already raised to the states of Collegiate Church, with a Special Chapter of Canons, by Benedict XII--the rank of a Lateran Basilica.

"I have done more for the Mexicans in honor of the Virgin of Guadalupe than I have done for the Italians in honor of the Holy House of Loreto," Benedict XIV remarked more than once in the days to come. But there is nothing to indicate that he ever regretted the stand he had taken and his successors, one after another, continued along the same lines, which he had begun. But it was not until the time of Leo XIII, however, that the name of another Pope was as closely linked with that of Guadalupe as Benedict XIV had been. (Frances Parkinson Keyes, The Grace of Guadalupe, published in 1941 by Julian Messner, Inc.,  pp. 123-131.)

As we know, of course, Popes Saint Pius X, Pius XI and Pius XII each were very devoted to Our Lady of Guadalupe. It was Pope Pius XII who, in 1945, proclaimed Our Lady of Guadalupe as the Queen of Mexico and the Empress of the Americas, declaring her a year later to be the Patroness of the Americas. Four hundred fifteen years had passed since the miracles that Our Lady worked atop Tepeyac Hill and the time that Pope Pius XII declared that Our Lady of Guadalupe to be the Patroness of the Americas.

The conciliar revolutionaries, being in the grip of the devil themselves, of course, have revived the very pagan superstitions and diabolical forms of earth worship that the Mother of God herself sought to eradicate. Once again, we have direct and incontrovertible proof that the conciliar religion is not of God and that the “spirits” guiding the conciliar revolutionaries are from the very bowels of hell.

The so-called Mayan and Aztec rites are the fulfillment of what “Archbishop” Piero Marini hoped to accomplish by using the extravaganza liturgies presided over Karol Joszef Wojtyla/John Paull II:

The Constitution on the Sacred Liturgy, Marini told the audience, was really "a matrix for other reforms" and possible changes yet to come. It is not enough, he said, to look at the written document as a manual for reforming the church's rites.

"It was an event that continues even today to mark ecclesial life," the archbishop said. "It has marked our ecclesial life so much that very little of the church today would be as it is had the council not met."

Marini, who was master of liturgical ceremonies under Blessed John Paul II, told the liturgists that Vatican II did not give the world static documents. In an ever-evolving culture, the Catholic liturgy is incomplete unless it renews communities of faith.

"The council is not behind us. It still precedes us," Marini said. (Vatican II continues to mark ecclesial life today, Marini says.)

When did Piero Marini say this?

Well, it wasn't fifty years ago.

It was in Erie, Pennsylvania, during a conference of liturgical revolutionaries that was held between October 7 and 12, 2014. And guess who thinks very highly of Marini, who now serves as the president of the conciliar committee on pretended Eucharistic Congresses and served as the master of ceremonies for Karol Josef Wojtyla/John Paul II and Joseph Alois Ratzinger/Benedict XVI, from 1987 to 2007?

That's right.

You got it.

Jorge Mario Bergoglio.

Jorge Mario Bergoglio wants the “Mayan Rite” to bear the same kind of “fruit” as the “Amazonian Rite,” and he wants more of it on a worldwide basis. This is the antithesis of Catholicism as it is the very embodiment of all that is truly anti-Christ and thus against the sanctification and salvation of souls.

Although these horrific developments were authorized by conciliar spirit as expressed by the Consilium that planned the synthetic entity known as  Protestant and Judeo-Masonic Novus Ordo liturgical abomination, the liturgical revolutionaries were busy from the end of World War until to plan for a future liturgy that depended upon the “needs” of the people, especially concerning the advancement of false ecumenism, and would be, in effect, de-Europeanized.

Unapproved innovations aplenty were sprouting up throughout the world in the last ten years or so of Pope Pius XII’s pontificate even though he had forbidden them in Mediator Dei, November 20, 1947.  For a very early look at what the revolutionaries wanted, one can take a look at the text of The Mass of the Future, which was written by Father Gerald Ellard, S.J., and published in 1948, a full year after Pope Pius XII used Mediator Dei, November 20, 1947, to warn against the very sort of developments favored by Father Ellard. Father Ellard wanted "Youth Masses," "Labor Masses," Mass facing the people, a simpler liturgy, etc.

Anyone who does not flee from the abomination of desolation at this point is not facing reality honestly. Indeed, it was Saint Jerome himself in a commentary that is included in Matins for Divine Office for today that it is our duty to flee from the sort of false doctrines, false christs and false rubrics that have been fashioned by the conciliar revolutionaries and are taught, falsely, of course, as representing the Catholic Faith:

But we may also understand by the abomination of desolation, any bad doctrine and when we see such a thing get a standing in the Holy Place, that is, in the Church, and showing itself that it is God, that is, pretending that it is His revealed truth, then will be the time when it will be our duty to flee from Judea into the mountains, that is to say, to leave the letter, which passeth away, and all guise of Jewish superstition, and to hie us unto the everlasting hills, from whence God doth right wondrously cause His light to shine forth. Ps. lxxv. 5. Then will it be our duty to find ourselves under a roof and in an house, wherethrough the fiery darts of the wicked one can never pierce to smite us, and not to come down to take anything out of the house of our old conversation, or to have regard unto those things which are behind but rather to sow in the field of the spiritual Scriptures, that we may reap thereof a bountiful harvest neither to have two coats, that thing forbidden to Apostles. (Matins, Divine Office, Last Sunday after Pentecost.)

It is far past time for all Catholics of good will flee from the abomination of desolation is not only the Protestant and Judeo-Masonic Novus Ordo liturgical travesty but also everything else to do with a false church whose leaders do the devil’s work in reviving practices that please the adversary and thus is meant to lead unsuspecting souls into his grip now prior to being tortured by him in hell for having been so stupid as do follow him there.

We fly to the patronage of Our Lady during this time of apostasy and betrayal as the consecrated slaves of her Divine Son, Our Blessed Lord and Saviour Jesus Christ, through her own Sorrowful and Immaculate Heart of Mary. Every Rosary that pray wins us the favor of Heaven and calls down countless graces upon souls we may never meet unto eternity, please God and by His ineffable graces, we persevere to the point of our own dying breaths.

This time of apostasy and betrayal will pass. The abomination of desolation will be buried. The Triumph of the Immaculate Heart of Mary will triumph in the end.

We must simply follow Our Lord’s own words to flee from the abomination of desolation and to keep close to His Most Blessed Mother as children cling so closely their earthly mothers in times of special need.

It is up to us to let Our Lady use us as her instruments in this epoch of salvation history.

What are we waiting for?

Immaculate Heart of Mary, triumph soon!

Viva Cristo Rey! Vivat Christus Rex!

Our Lady of the Rosary, us.

Saint Joseph, pray for us.

Saints Peter and Paul, pray for us.

Saint John the Baptist, pray for us.

Saint John the Evangelist, pray for us.

Saint Michael the Archangel, pray for us.

Saint Gabriel the Archangel, pray for us.

Saint Raphael the Archangel, pray for us.

Saints Joachim and Anne, pray for us.

Saints Caspar, Melchior, and Balthasar, pray for us.