This is from 3 months ago.

It doesn't sound like opposition to Benedict to me:

"After the resignation of Benedict XVI and the electoral fraud of the American presidential elections, two figures of the katèchon were missing, the former a spiritual authority and the latter a temporal authority which could oppose the advent of the Antichrist."

[...]

Maybe Vigano never read any of Benedict's books or saw his special mitres?

This is from 2 months ago, and its a complete indictment of Ratzinger, stopping just short of declaring him a heretic:

https://www.lifesitenews.com/opinion/abp-vigano-pope-emeritus-benedict-xvi-is-wrong-to-praise-the-diabolical-revolution-of-vatican-ii/

I gather Vigano has a much more profound understanding of the writings of Ratzinger than you do.

Too much has been made of that term katèchon.  All it means is that it was a final barrier or impediment preventing the floodgates from opening.  Period.  It does not mean that either Ratzinger was some great defender of the faith (akin to St. Pius X), as the Bennyvacantists would have it, nor that Trump is the reincarnation of a sainted Catholic King.

It's more of an apocalyptic notion that there's a last barrier or impediment (even a passive one) holding back the deluge, where the floodgates opened with Bergoglio and Biden respectively, where after those two the evil was taken "to a new level".

3. But then, thirdly, it means something still more than this. For these two great powers, spiritual and temporal—the temporal power in the old heathen empire of Rome, and the spiritual power in the new supernatural kingdom of God—met together. They were coincident as it were in their circuмference throughout the world; but they met together in their centre, which was in the city of Rome. There they stood, at first face to face, in conflict, then side by side, in peace. There these two mighty powers—the one from earth, and the other from heaven, the one from the will of man, and the other from the will of God—met together as it were in the arena of contest, and for three hundred years the Empire of Rome martyred the pontiffs of the Church of God. For three hundred years the Roman Empire strove to extinguish this new and strange visitant, coming with a superior jurisdiction and with a wider circuit. It strove to destroy it, to quench it in its own blood; and for three hundred years it struggled in vain; for the more the Church was martyred, the more the seed of the martyrs was multiplied. The Church expanded and grew in vigour, in strength, and in power, in proportion as the heathen Empire of Rome strove to extinguish and to destroy it. And this mighty conflict between the two sovereignties at last ended in the conversion of the empire to Christianity, and, therefore, in the enthronement of the Church of God in a supremacy over the powers of the whole world. Then right had power and supremacy over might, and the Divine authority prevailed over the authority of man; then these two powers were blended and fused together: they became one great authority, the emperor ruling from his throne within the sphere of his earthly jurisdiction, and the Supreme Pontiff ruling likewise from a throne of higher sovereignty over the nations of the world, until God in His providence removed the empire from Rome, and planted it upon the shores of the Bosphorus. It departed into the East, and left Rome without a sovereign. Rome from that hour has never had, dwelling within its walls, a temporal sovereign in the presence of the Supreme Pontiff; and that temporal sovereignty devolved by a providential law upon the person of the Vicar of Jesus Christ. It is true, indeed, that in the three centuries between the conversion of Constantine and the period of St. Gregory the Great, in those three centuries of turbulence and disorder, invasion and warfare, by which Italy and Rome was afflicted, the temporal power of the Supreme Pontiff was only in its beginning; but about the seventh century it was firmly established, and that which the Divine Providence had prepared from the beginning received its full manifestation; and no sooner was the material power which once reigned in Rome consecrated and sanctified by the investiture of the Vicar of Jesus Christ with temporal sovereignty over the city where he dwelt, than he began to create throughout Europe the order of Christian civilisation, Christian empires, Christian monarchies, which, confederated together, have maintained the peace and order of the world from that hour to this. What we call Christendom, that is to say, the great family of Christian nations, Christian races organised and knit together with their princes and their legislatures, by international law, mutual contracts, treaties, diplomacy, and the like, which bind them together in one compact body,—what is this but the security of the world against disorder, turbulence, and lawlessness? And now for these twelve hundred years the peace, the perpetuity, and the fruitfulness of the Christian civilisation of Europe, has been owing solely in its principle to this consecration of the power and the authority of the great Empire of Rome, taken up of old, perpetuated, preserved, as I have said, by the salt which had been sprinkled from heaven and continued in the person of the Supreme Pontiff, and in that order of Christian civilisation of which he has been the creator.

We have now come nearly to a solution of that which I stated in the beginning, namely, how it is that the power which hinders the revelation of the lawless one is not only a person but a system, and not only a system but a person. In one word, it is Christendom and its head; and, therefore, in the person of the Vicar of Jesus Christ, and in that twofold authority with which, by Divine Providence, he has been invested, we see the direct antagonist to the principle of disorder. The lawless one, who knows no law, human or divine, nor obeys any but his own will, has no antagonist on earth more direct than the Vicar of Jesus Christ, who bears at one and the same time the character of royalty and of priesthood, and represents the two principles of order in the temporal and in the spiritual state—the principle of monarchy, if you will, or of government, and the principle of the apostolic authority. We find, therefore, the three interpretations which I drew out from the Holy Fathers literally verified in this. In the slow course of time, as the work of the Apostles matured and ripened, what we call Christendom has arisen, fulfilling the predictions to the letter, manifesting that which the Apostle foretold would hinder the development of this principle of lawlessness, and the revelation of the person who should be its chief.

What, then, is it that at this moment holds in check the manifestation of this antichristian power, and the person who shall wield it? It is the remnant of the Christian society which is still existing in the world. There can be but two societies, the one natural, the other supernatural.


Manning, Archbishop Henry. The Present Crisis of the Holy See . Desert Will Flower iPress. Kindle Edition.

He smells Opus Dei everywhere, so much so that the scent is likely just inside his nostrils.

Hey, I'm Opus Dei too!

I knew a guy in college, and then another later in adult life, who tried to recruit me into Opus Dei, and while I was in college, I actually considered it.

What do you know about Opus Dei?  

What do you know about Opus Dei?